UNIVERSmy
PENN5YIX^\NIA.
LIBRARIES
THE rENNSYLVAyNlA-GERMAN SOCIETY.
CASPAR SCHVE/Nl^FELDT VON OSSIG.
l^tgO— 1562.
penne^lvania:
THE GERMAN INFLUENCE
IN ITS SETTLEMENT AND DEVELOPMENT.
H IRarratipe an& Critical Ibistotp,
PREPARED BY AUTHORITY OF
THE PENNSYLVANIA-GERMAN SOCIETY,
PART XII.
THE SCHWENKFELDERS IN PENNSYLVANIA,
A HISTORICAL SKETCH
PUBLISHED BY THE SOCIETY.
publicatton Committee.
JDLIUS F. SACHSE, Lirr.D.
DANIEI, W. NEAD, M.D.
HENRY M. M. RICHARDS.
^be Scbwenktelbers
in Pennsylvania,
A HISTORICAL SKETCH.
Part XII. of a Narrative and Critical History
PREPARED AT THE REQUEST OF
The Pennsylvania-German Society
BY
HOWARD WIEGNER KRIEBEL
# Illustrated by Julius F. Sachse, Litt.D.
LANCASTER, PA.
1904
Copyrighted 1904
BY THE
pennsTBlvania-Cerman Socictig.
PMSS OF
VIE NIW ERA PRINTINe COMPANY
LANOAeTER, PA.
AN OFFERING OF THANKS TO GOD
FOR HIS UNSPEAKABLE GIFTS,
A TRIBUTE OF RESPECT
FOR THE EXAMPLE OF A PIOUS ANCESTRY,
A SLIGHT CONTRIBUTION OF MATERIAL FOR A
HISTORY OF god's KINGDOM ON EARTH.
PREFACE.
THE following letter is offered by
the author as a reason and apol-
ogy for allowing his name to
appear in the list of historians
who have so well been telling
the story of the Pennsylvania-
Germans in the annals of the
Pennsylvania-German Society.
"Lebanon, Pa., Nov. 12, 1900.
Prof. H. W. Kriebel,
Pennsburg, Pa.,
My Dear Sir:
I am pleased to inform you that our Executive Com-
mittee at its recent meeting in Easton selected you to write
a paper on the " Schwenkf elders " especially with regard
totheirhistoryin this Commonwealth. * * * A declination
under these circumstances would be a serious matter to us.
Sincerely yours,
H. M. M. Richards, Secretary.
Thanks are hereby offered to the Society for esteeming
the story of the Schwenkfelders worthy of a place in the
viii Preface,
critical History of Pennsylvania now being published by
the Society, for the honor conferred in entrusting to the
writer the preparation of such account, for the kindness
and consideration uniformly shown him in his labors. A
general acknowledgment of indebtedness is also due and
hereby cheerfully made to the various institutions and indi-
viduals who have aided the writer in the prosecution of his
study and research.
This sketch is in some measure at least a pioneer work
and thus has not had the benefit of previous publications
refined in the critic's crucible. Its shortcomings are pain-
fully evident to the author but he hopes that they may not
discredit the more fortunate features nor the subject itself.
No claim is laid to originality. As a matter of fact almost
every sentence may be traced to some original authority,
almost exclusively German. An honest effort has been
made by the writer to give facts faithfully as found, to
avoid drawing inferences or flattering fancies of the imagi-
nation. Should some kind reader feel that undue promi-
nence has been given in the sketch to the religious and
doctrinal phase of life, it is hoped that a careful perusal of
the whole will satisfy him that to eliminate this feature
would be equal to taking the Prince of Denmark out of
"Hamlet," Christian out of Bunyan's "Pilgrim's Prog-
ress " or Washington out of the " History of the American
Revolution." Footnotes respecting translations or sources
of information have been omitted because in most cases
the material would be inaccessible to the general reader.
Neither did it seem desirable to note the misstatements and
misrepresentations made by various writers.
The initial letters at the beginning of each chapter are
fac-simile reproductions from the manucript hym.n-book
written by Christopher Kriebel, 1765.
Preface.
IX
It is sincerely hoped that the present effort may induce
a more thorough study of Schwenkfelder history and the
publication of monographs on special phases of the sub-
ject. The reader will not forget that he is viewing the
life of a simple country folk and that the thought so beau-
tifully set forth in Gray's Elegy is still worthy of consider-
ation.
'* Let not ambition mock their useful toil,
Their homely joys and destiny obscure,
Nor grandeur hear with a disdainful smile
The short and simple annals of the poor."
^AST Green vECLE, Pa.,
January 19, 1904.
T T r T
Content0.
CHAPTER I.
Casper Schwenkfeld i_i6
CHAPTER 11.
Schwenkf elders before their Migration to Saxony . 17-25
CHAPTER in.
Schwenkfelders in Saxony and their Migration to
Pennsylvania 26-'i4
CHAPTER'IV.
Settlement in Pennsylvania '55-')4
CHAPTER V.
Efforts at Church Organization, 173^-1782 . . . 55-70
CHAPTER VI.
Adoption of the Constitution of 1782 7i-79
CHAPTER VII.
Church life under the Constitution of 1782 . . . S0-102
CHAPTER VIII.
Relation between the Schwenkfelders and Zinzendorf
in Pennsylvania lo-^-iio
CHAPTER IX.
Secular Education among the Schwenkfelders . . 120-138
(xi)
xu
Contents.
CHAPTER X.
Schwenkfelders as Citizens 139-160
CHAPTER XI.
Private life of the Schwenkfelders 1 61-182
CHAPTER XII.
Bibliographical Notes 183-204
APPENDIX.
(a) Draft of letter by Rev. Christopher Schultz . 206-219
(3) Marriage Contract 220-225
PLATES.
Casper Schwenkfeld • Frontispiece.
Schwenkfelder Historians facing page i6
Christian Hohburg "
Memories of By-Gone Days "
Early Homes "
Yeakel Cottage '*
Spinning with spindle "
Schwenkfelder Homes "
Church Architecture "
Schwenkfelder Ministers • "
Church and Graveyard "
Meeting House 1793 • "
Weaving Tape, Heddle loom "
At Church
Manuscript Volumes .,..-....• "
Sampler by Regina Heebner 1794 "
The von Schwenkfeld arms . . "
A Group of Nonogenarians "
24
32
40
48
56
72
80
88
104
136
176
184
192
200
205
216
ILLUSTRATIONS IN TEXT.
Page.
1. Head Piece i
2. Arms of Liegnitz i
3. Schwenkfeld Title-page, 1524 2
4. Frontispiece, 1564 15
5. Tail Piece 16
6. Head Piece 17
7. Initial I,etter T 17
Page.
8. MS. Title-page, 1745 .... 19
9. Emigrants afoot 26
10. Initial Letter P 26
11. Tail Piece 34
12. Head Piece 35
13. Initial Letter P 35
14. MurderofMrs.Schultz, 1750. 44
( xiii )
XIV
Illustrations in Text.
Page.
15. Map by David Schultz, 1767. 46
16. Head Piece 55
17. Initial Letter 1 55
18. Editions of the Schultz
Catechism 65
19. Schwenkfelder Hymn Books. 67
20. Spinning Wheel 70
21. Head Piece 71
22. Initial Letter W 71
23. Tail Piece 79
24. Head Piece 80
25. Initial Letter A 80
26. Ornamental Pen Work, 1806. 97
27. Arms of the Holy Roman
Empire 102
28. Head Piece 103
29. Initial Letter M 103
30. Wheel for Spinning . . . .119
31. Head Piece 120
32. Initial Letter K 120
33. Minute Book of Schools. . . 122
34. School Books, 1790 133
35. A Relic of By-Gone Days . 138
36. Head Piece 139
Page.
37. Initial Letter U 139
38. Translation of address by
Hopkins 142
39. Auditors' Report. . . . 145
40. Letter by Israel Pemberton. 147
41. Tailpiece 160
42. Head Piece 161
43. Initial Letter S 161
44. Notes on Bible Study,| . . . 164
45. A MS. Hymn Book 166
46. Receipt for Mission Money, 173
47. A Schwenkfelder Music
Book 177
48. MS. Hymn Book for Family
Worship 181
49. Head Piece 183
50. Initial Letter T 183
51. A Few Title Pages 195
52. Head Piece 203
53. Initial Letter A . . . . 203
54. Schwenkfeld hrms 205
55. Vignette 218
56. Tail Piece 219
THE PEMN5YLVANIA-GERnA/N SOCIETY.
SCHWENi^FELDER HISTORIANS.
OSWALD KftDELBflCM. CHESTER DBUID MftRTKflNFT.
I8Z0-188Z. FRIEDRICH SCHNEIDER.
1806-1882.
CHAPTER I.
Casper Schwenkfeld.^
IC
ASPER SCHWENKFELD,
the oldest child in a family of
four, was born of Catholic parents
at Ossig near Liegnitz in Silesia,
Germany, 1490 (1489?), and died
at Ulm, December 10, 1562.
The family, which was of the
nobility and could trace the story
of its ancestry several hundred
years, ended about two hundred
years after his birth.
Taught by priests who bribed
him with sugared cakes, he, as a Catholic, early learned
to repeat his lessons of Romish praise and prayer ; he
later studied in Liegnitz and at Frankfurt, Cologne and
other universities.
Having prepared himself for his station, though his
general culture may perhaps have been somewhat limited,
he, while yet a young man, entered upon the life of a
courtier and as such served at several courts ; first, at the
1 Variations in the spelling of Schwenkfeld's name : Caspar, Cas-
par, Casper, Chaspar, Gasper, Kaspar; Schwenckueld, Scbwenckfeld,
Schwenckfeldt, Schwenkfelt, Schwenckhfeldt, Schewenkfeldt, Schwenk-
feld.
(O
2 The Pennsylvania- Gertnan Society.
court of Duke Carl of Miinsterberg, a grandson of King
Podiebrad of Bohemia, where the views of Huss were
upheld and probably impressed on his receptive heart;
TITLE PAGE OF ONE OF SCHWENKFELD'S EARLY LETTERS ADDRESSED
TO BISHOP OF BRESLAU JACOB V. SALZA.
Schwenkfeld versus Luther. 3
later, at the court of Duke Friedrich II. of Liegnitz, as
Hofrat or aulic councilor.
During his courtier life, which lasted quite a number of
years, Schwenkfeld probably did not take a deep interest
in the Bible, but, God having touched his heart, he with-
drew from court life to Liegnitz where he preached and
taught. Here he became an intense student of the Bible,
theology, the Church Fathers and the Greek language.
When the advance waves of the Lutheran upheaval struck
Silesia, Schwenkfeld rejoiced; when Friedrich II. em-
braced the Reformation, Schwenkfeld heartily encouraged
him and threw his own whole life into the movement, thus
greatly aiding in the spread of the new light in Silesia,
for which he received the good wishes of Luther.
The want of harmony between the theories of Luther
and Schwenkfeld, recognizable in the two letters written
by the latter in 1524, became an open and endless discord
between the parties themselves a year later. Schwenkfeld
saw that he could not agree with Luther in reference to the
nature of Christ's presence in the Lord's Supper. Having
talked and prayed over the matter with his friends he,
after further earnest study and prayer, went with letters of
introduction to Bugenhagen and Justus Jonas at Witten-
berg for the purpose of laying his views before Luther
both orally and by books and manuscripts. A talk lasting
several days followed, after which Schwenkfeld went
home in good spirits, to receive later a fiery letter from
Luther in which, among other things, the charge is made
that either the writer, Luther, or Schwenkfeld must be the
bond-servant of the devil. The storm of persecution which
thus began to show itself was destined, under God's Provi-
dence, to blow about the heads of Schwenkfeld and his
followers for more than 200 years, and though on Penn's
soil a refuge was found in 1734, its after effects may be
seen and felt to this day. The system of doctrine which
4 The Pennsylvania- German Society.
Schwenkfeld had formulated at this time and which proved
beyond doubt that he was a fearless, conscientious and pro-
found thinker even then, was developed unaltered with the
passing years and maintained unflinchingly in minutest de-
tail to the hour of death.
Silesia at this time was budding into new life and a rich
soil into which the seeds of the Reformation might drop
lay ready. Schwenkfeld, although he had been repulsed
by Luther, maintained his position by speech and pen
both in public and private with the aid of his bosom friend,
Crautwald. He thus won many adherents to his views
and there was a promising prospect that Silesia, beginning
at Liegnitz, would embrace the "Reformation by the
Middle Way" as the movement under Schwenkfeld was
called. Friedrich II. and nearly all the ministers of Lieg-
nitz having embraced the doctrine, the University of Lieg-
nitz was projected, partly organized and put into operation,
soon to be smothered by adverse influences beyond the
control of its friends. Opposing forces were at work at
the same time, however. The publication of one of
Schwenkfeld's tracts by Oecolampadius helped to increase
the wrath and zeal of Luther and the Lutheran ministers
against Schwenkfeld. The issue of Schwenkfeld's de-
fense of his own views about the Lord's Supper without
his consent or knowledge by Zwingli in Zurich in 1528
led the Bishop of Vienna to oppose Schwenkfeld in writ-
ing which in turn led King Ferdinand to serve notice on
Friedrich of Liegnitz that he should punish the new
teacher. To save his friends, Schwenkfeld upon this left
home, voluntarily and not as an exile by the will of the
duke, to live away from home and its comforts, from
friends and kindred all the remaining days of his life.
The letter of pardon which brought with it a chance to re-
Intolerant Decrees. 5
turn to his home which was offered by the king, was not
accepted since it would have implied that he should rec-
oncile himself to the Church, its offices, regulations and
sacraments, to teach only what the Church taught and to
publish nothing without the knowledge and acceptance of
the king.
Schwenkfeld lived thereafter in Strasburg, Nuremberg,
Augsburg, Ulm and other important centers, besides visit-
ing friends and staying temporarily in many of the free
imperial cities of South Germany, persecution following him
wherever he went. From Strasburg he was exiled in
1533 ; from Augsburg, compelled to withdraw in 1535 ; at
Tubingen after a colloquy, peace and cessation from per-
secution were promised though not publicly proclaimed,
^^535 '■> ^t Ulm inquisition machinery was set in motion
against him, happily set at rest, however, by the War of
Smalcald. In 1558 he wrote that he was nowhere secure
and that he could not move about without being in con-
siderable danger. Decrees were issued against him, his
books were confiscated and burned, his printers were for-
bidden to print, his booksellers, to sell his books. He was
denounced in pulpit by priest and pastor, in church con-
ference by almost every important gathering. Those who
aided and comforted him placed themselves in jeopardy
and at times suffered. Charges were brought by those
even who by their own confession had scarcely seen his
books or read them ; calumnies were rehashed and re-
vamped, nor could an earnest searcher after the truth in-
vestigate for himself because the literature was suppressed.
The church leaders, from whom the persecution mainly
emanated, seemed to vie with each other in reproaching, re-
viling, defaming, calumniating, condemning and execrat-
ing. He was called : Ketzer, Widertauffer, Secter, Rotten-
6 The Pennsylvania- German Society.
geist, Reinengeist, Winkel-kriecher, Schleicher, Meuch-
ling, Stenckfeld, Schelmen, Ertz-ketzer, Schwarmer,
Verfiihrer, Narren, Grillenmeister, unsinniger toller Teu-
fel, Donatisten, Valentinianer, Entychianer.
And yet in spite of it all and perchance at times on ac-
count of it all, he could not be silenced, he could not be
tempted to deny his Christ by doing an unchristian act, or
by betraying what he believed Christ had taught him by
His Spirit, the common people could not be incited against
him, many princes and nobles defended him and had it
not been for strenuous state measures, large sections of
Silesia would in all probability have adopted the " Refor-
mation by the Middle Way." He himself labored assid-
uously in the defense of his views. He preached, wrote,
dictated to his friends, published books, and indirectly
through his adherents spread his doctrines, trusted mes-
sengers carrying messages back and forth. When the
printing presses were closed against him, loving and will-
ing hands multiplied manuscript copies ; when misrepre-
sentations were made, he sent books, tracts and letters and
sought opportunity to explain and defend himself. When
his Feier-Abend drew near and the shades of night be-
gan to fall, Schwenkfeld's soul was calm, peaceful and
at rest. No undercurrent or eddy of ill-will, hatred or
revenge to others disturbed the surface and the grace of
heaven was reflected from his entire being. As all through
his life, he exemplified his life-motto : Nil iriste, Christo
recepto. He spent his last days as he had spent a long
and useful life, in his Father's business, praying, reading,
talking about his Saviour. Fully assured that his name
was written in the Lamb's Book of Life, he committed
himself into the hands of Him whom he had served so
many years and thus fell asleep to awake in the land where
there shall be no more death, neither sorrow nor crying.
Dectrines of Schwenkfeld. *j
In attempting a hasty glimpse at the doctrines and
motives of the man, it is well to keep in mind what he
himself said of the aim and purpose of his life. In 1535
he wrote: "After God's gracious visitation some years
since, I committed myself wholly to my Lord Jesus Christ
and through Him in the Holy Ghost gave myself a living
sacrifice into the nurture, training, and education of my
heavenly Father. By His grace I do this now, praying
the Lord to teach me to know Him and to strengthen and
establish me in such knowledge unto the life eternal."
Like the apostle whom Jesus loved, Schwenkfeld was
leaning on his Master's bosom for doctrine, guidance, com-
fort, and, if we may judge him by his fruits according to
the Saviour's rule, Jesus must have loved him. His life and
theology were Johannine, Christocentric. The glory of
Jesus was his master-passion : he and his followers were
hence often called (perhaps partly in derision) " Confes-
sors of the Glory of Christ." His doctrines were laid by
him in earnest prayer before his Lord and compared with
the Bible and the writings of the Church Fathers. Build-
ing on Jesus as his Rock and Foundation, he evolved a
line of thought briefly and inadequately stated (in part) in
the following propositions which are drawn from and ex-
pressed in his own words and which touch the main doc-
trines around which the storm chiefly seemed to center.
1. The only thing needful for man's temporal and
eternal happiness, his salvation, is the spiritual knowledge
of Christ, the experience of the love, wisdom and power of
God in the believing heart through the Holy Ghost.
2. God is a Spirit and works man's salvation through the
only mediator, Jesus Christ, the same yesterday, to-day,
and forever, the Lamb of God foreordained by wisdom
divine from the beginning to be the cause and ground, the
8 The Pennsylvania- German Society,
origin and end of man's salvation and not indirectly through
man or the word or work of man as through channels, in-
struments or means of grace. Redemption and the Plan
of Redemption are, therefore, the same before as after the
Incarnation, with as without the historic knowledge of the
H0I3' Scriptures or of Jesus Christ, in and through the inner,
unwritten, uncreated, eternal Word of God, the Logos
which was from the beginning.
3. Jesus Christ is the great mystery of godliness of
whom all the Scriptures testify, the eternal, natural, only
begotten Son of God the Father Almighty, the second Per-
son in the Trinity from whom and the Father the Holy
Spirit proceeds, true God and true man, undivided and in-
divisible as to His dual nature in time and eternity.
4. Christ's mediatorial office implies that God gives His
gifts, answers prayer and receives into Heaven, only
through Jesus Christ and for His sake, that the way to
Heaven is through the body and blood of Christ, that He
is the true throne of grace whence mercy comes, that
Christ Himself is what He gives us, our redemption, our
peace, our reconciliation, our sanctification, our justifica-
tion, that in Christ alone can man lay off the sinful old
nature and put on the holy new nature.
5. There is a duality in the nature of things which must
be observed in all study of the Bible and religion. The
one element is of the earth, physical, visible, pertaining to
the kingdom of this world and the present life ; the other
is heavenly, spiritual, invisible, pertaining to the Kingdom
of God and the life everlasting. The former explains,
illustrates and points out the latter, but is not the latter and
cannot produce the latter.
6. Jesus Christ being the Author and Finisher of man's
faith, all true service derives value only from the inner,
Doctrines of Schwenkfeld. 9
spiritual element as the sinner hears God's Word directly
from the Father and all true, public, acceptable service
can and does only proceed from within outward. God is
a Spirit and must be worshipped in the spirit by the heart
and can not be adored by material things, services, or
offerings, ceremonies or sacraments.
7. The Bible, both Old and New Testaments, inspired
of God, written by holy men, profitable for doctrine, re-
proof, correction and instruction, though in itself dead,
and without power to heal, vivify or save, and not under-
stood by the unregenerate or the spiritually unenlightened,
is, for the faithful in Christ, a treasure and mine to be
prized over every earthly treasure. Its words should be
read, reread, digested and meditated upon. Theology
should be constructed from it and as far as possible should
be expressed in its language. Faith is to be tested by it.
Whatever is true, right and based upon the Word of God
should be maintained and he who yields truth thus given,
imperils his own salvation.
8. Sin consisting not only of the outward act, the guilt,
weakness, want or defect of nature, the corrupt will or the
heart purpose, but also of the total corruption, the innate
uncleanness, the abiding inclination of the flesh to evil,
came upon mankind through the guilt and transgression
of Adam, who, after the creation, became disobedient and
brought sin and death on mankind so that all are conceived
in sin, born as the children of wrath and are by nature
enemies of God and His grace and under condemnation.
9. Forgiveness of sin is not a mere non-imputation of
sin, nor a mere remission of God's punishment for sin ; it
is also a killing, destroying and taking away of sin from
the heart and conscience, removing all accusation and con-
demnation ; it is a living experience and assurance of the
lO The Pennsylvania- German Society.
love, mercy, favor and grace of God in Christ Jesus,
bringing peace and rest into the soul, love and joy into the
outward life.
10. Man becomes a Christian and child of God when
he, hearing the true Word of God, Jesus Christ in his
heart, allows himself to be drawn by God the Father and
through Faith to be regenerated ; life, light, peace, joy,
strength enter through the inner Word of God, effecting
a beginning of the divine life and of the indwelling of the
spirit of God. Jesus Christ is not only the mystery of
faith, of the gospel and of the grace of God ; he is also
our example and perfect model whose footsteps are to be
followed abidingly in the daily life. He who receives
Jesus only as a Saviour, not as the Christian's model and
ideal, has a dead Christ, a historic Christ, despising god-
liness and building on a fictitious faith founded on reason.
11. True Christian faith is a divine gift and power sepa-
rate and distinct from all elements of earth or the works of
man by which the sinner is transformed, regenerated, en-
lightened, and kept unto final redemption. It is not intel-
lection, nor theorization, nor a mere conviction of the truth
of the gospel or acceptance of the gospel or trust in the
promise of God's mercy.
12. The true Christian Church, having Christ as its
Head, is the Body of Christ, the seed of Abraham, the
house of the living God, the heavenly Jerusalem, the tem-
ple of the Holy Ghost, the City of God. In such body
there must be oneness of Spirit, love, faith and knowledge,
and all are brethren. The visible Church based on such
inner oneness should be composed of Christians, of those
who call on the name of the Lord Jesus Christ and who
living accordingly do not reject Him in their daily conduct.
Here the Spirit of Christ rules, protects, teaches, defends
Doctrines q/ Schwenkfeld. ii
and directs all servants and services. A strict Church
discipline by which the erring are reproved and those who
live in open sin are put away from the body of believers is
an essential element in the work of the visible Church.
Outward concord in law, doctrine, ceremony or sacrament
does not constitute a Church of Christ, nor are these the
marks of a church.
13. The primary and essential element in baptism is the
inner grace of God through the pouring out of the waters
of life. The other element is the washing of the body.
Baptism of the body follows faith and is a confession of
Christ before the world, a public reception into the body
of professing believers, a visible sign of what the believer
professes to have received into his soul, a cleansing and
purification. In the Lord's Supper a dual eating and
drinking takes place — the one is invisible which the
Lord the Son of Man gives unto His own, the imperishable
bread of life which is Christ Himself through a true and
living faith ; the other is visible and is called a bread of
the Lord, which the Lord has commanded to be broken
and to be eaten in remembrance of Him, by the assembled
body of believers who through faith have communion of
His body and blood. Christ did not establish the Supper
in order that the believer might seek His body and blood
in it, much less that he should seek forgiveness of sin, life
and salvation in it.
14. The Church and State, belonging to distinctly dif-
ferent kingdoms, should be kept separate. The State has
no right to force its subjects to adopt any particular reli-
gious services or belief, or to promote the use of the same
by force of arms, or to kill or put into exile those who
differ fron^ the State, or to unite the sword of the spirit
with the sword of iron or in the name of the gospel to
12 The Pennsylvanta-Gerfnan Society.
make treaties with foreign nations, princes and powers or
to require its subjects or officers to be Christians or pro-
fessors of Christ, or to build up or destroy any religious
services, or to appoint or discharge the priests or ministers
of the Church. The Church has no right to force the con-
science of any subject through the State, or to seek pro-
tection for life or doctrine under the State.
The great aims in the life of Schwenkfeld were to make
sure of the forgiveness of his sin, the regeneration of his
heart and life, the acceptance unto the life eternal by his
Christ. He never allowed himself to become guilty of any
vice that needs glossing over, nor to speak or write a word
even to his closest friends in secret that might not be
uttered in the presence of the most refined ladies of any
period. He was one of Nature's true noblemen who never
forgot his manners. Through his whole life there ran a
deep undercurrent of commendable earnestness, modesty,
gentleness, friendliness, humility, reverence, playful hu-
mor, sincere piety. Christian forgiveness and a laudable
desire to be helpful to others. The sense of the sublimity
of the character grows as one contemplates that by gently
easing his conscience, holding his theology in abeyance,
attending church once a year and partaking of the sacred
emblems at the table of the Lord, he might have enjoyed
home, peace, rest, riches, and gone to his grave laden with
the cheap honors the world bestows.
Christ having made him free, he would not allow him-
self to be drawn into bondage of any man or body of men
and could not be brought to pledge fealty to any chijrch
or body of believers ; neither would his genuine Christian
spirit allow him to separate ^himself from any godly man,
all souls being dear to him, who loved God and Jesus
Christ and lived Christian lives. He could not and would
Caspar Schwenkfeld. 13
not play tricks with conscience ; hence whatever God gave
him to see he maintained, nor would he yield a jot or
tittle whatever the consequences might be. This was not
lack of prudence or judgment but Christ-like fidelity to
truth. He loved the Catholic, the Lutheran, the Zwing-
lian, the Anabaptist, the adherents of all the diverse faiths,
all with whom he came into contact, and, separating person
from doctrine, fearlessly and freely criticised what seemed
to him the ecclesiasticism, externalism, worldliness and
temporizing of the churches. Criticising all, though he
was not prompted by any desire for mere controversy or
for lording it over others, he laid himself open to assault
from all and thus became the target for many a venomous
dart, but he maintained throughout a hopeful spirit and
felt assured that some day his views, which indeed were
not his but those of his master, would be adopted. He
felt that he was in the hands of a loving Father, that
even the hairs of his head were all numbered and that,
though the future was unknown to him, finally redemption
would be his. He as a lamb brought to the slaughter and as
a sheep before her shearers never revenged himself, never
returned evil for evil, never persecuted. He blessed them
that cursed him, did good to them that hated him and prayed
for them that despitefully used him and persecuted him.
He stood aloof from church membership — not because he
did not long for Christian communion, for his big heart had a
warm spot for every Christian ; not because he undervalued
the Scriptures, for he made it the test of all his teaching ;
not because he rejected the sacraments or other Christian
services, for he taught that the external in worship should
be observed and made use of and not be neglected ; but
because he could not assent to the doctrine of the " means
of grace," because the patient, lowly spirit of Jesus was
14 The Pennsylvania- German Society.
not observed by the churches, because the Church did not
do its work in the spirit of freedom, but in the spirit of
bondage ; because the churches persecuted him for not
believing as they did ; because the church used the sword
in defending and promoting Christ's Kingdom and he
could not take part in it, since it is the duty of Christians
to withdraw from all idolatry, error and abuse in the ser-
vice of God. Less than three years before his death he
wrote : "I would rather die ten deaths than join churches
that on account of their statutes and articles of faith, con-
trary to the Bible, the example of Christ, His apostles, the
first Christian churches, and the Church Fathers, burn,
hang, drown, or in other waj's persecute in France, Spain,
Italy, Germany and elsewhere many God-fearing and
pious men who accept Christ and the Apostles' Creed and
live holy lives."
He never organized or tried to organize the adherents of
his faith into a church. Possibly he is open to criticism on
this point ; but to organize meant to fight, to fight meant
to betray his Christ, to betray and to confess were in his
mind diametrically opposite and mutually exclusive ; hence
since man's salvation does not depend on the observance of
any external ceremony, he did not and could not feel any
call to organize a body of believers in his name. Besides,
to call a body of believers by his name was in his estimation
vanity and to be shunned, but when the term " Schwenk-
felders " as a name for his brethren became a term of re-
proach he raised the question whether it was not the duty
of those who believed as he did to adopt the name, lest by
Satan's trickery they should be led to reject the doctrine
under a semblance of rejecting a man's name.
Space will not permit any consideration of the contro-
versies into which Schwenkfeld was drawn, or any phi-
A Rare Imfrint.
15
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if().i|?gfinad)t (Jjr/acto.i. tigclCottBjibflaiJtvvnjilcbc/i.'JoJj.j. !fcr((Sottctj'0ct»'OJ!t<riVpbi.:
FRONTISPIKCB FROM FOLIO VOLUME OF SCHWENKFELD'S WORKS BY
THE FEIERABEND PRESS AT FRANKFURT, 1564.
1 6 The Pennsylvania- Ger7nan Society.
losophizing on what the probable effect would have been
had his spirit and attitude been assumed and exemplified
in life by all those who were received into Christian fel-
lowship or who took the name of Jesus on their lips in his
and later times. It may not be amiss to close this chapter
by quoting the words of Rev. Chester D. Hartranft, D.D.,
Honorary President of the Hartford Theological Seminary,
the most eminent and most profound living authority on
the subject. He says: " Schwenkfeld insisted on a new
birth and a reformation of morals as preparatory to the re-
construction of doctrine ; the restatement and development
of doctrine was to be the outgrowth of a regenerated life
in Christ under the Holy Ghost. More emphasis was put
upon the direct reign of the Spirit than on the formal prin-
ciple of the Scriptures, though by no means to any neglect
of the latter. * * * In Schwenkfeld we find the source of
many characteristics of modern Protestantism ; the func-
tion of the laity, the right of representation, the freedom of
conscience, the separation of Church and State, the eccle-
siola in ecclesia, and many another principle that is now
potent in all branches of Christendom, had their strongest
champion in him in the day when these were heretical
principles and when their assertion was at the peril of
life ; there is scarcely a religious school, whether pietistic
or liberal, that has not drawn some formative impulse
from him through a hitherto unobserved absorption."
CHAPTER II.
The Schwenkfei^ders Before Their Migration to
Saxony.
1 A HE followers of Schwenkfeld were
il found in many parts of Germany,
though mainly in Suabia and Silesia,
in Italy, Switzerland, Bohemia, Mo-
ravia and Holland. In some dis-
tricts almost whole villages adopted
this faith. Many princes and nobles
were won to the cause by the Chris-
tian life of Schwenkfeld and^ his
disciples and by their system of doctrine, to be persuaded
later to leave it again for state reasons. Had it not been
for this, many others, both of the nobility and of the common
people, would probably have cast their lot with the move-
ment. In spite of the untoward circumstances, Schwenk-
feld probably had at least 4,000 adherents at the time of
his death.
These people were subject to adverse winds from the
very first and later were practically outlawed by the Augs-
burg Confession, by the Truce of Nuremberg, by the
Treaty of Augsburg and by the Treaty of Westphalia. In
the time of persecution many embraced the provisions of
law and fled to Glatz the mountainous region west of
2 (17)
i8 The Pennsylvania- German Society.
Silesia, where more protection was afforded. At times
some free city or ruling prince might tolerate them or per-
haps permit them to have their own churches and minis-
ters to be rudely robbed, persecuted or exiled again by
successors.
Petitions to those in authority were suppressed by under-
officers, books were burned or cast into the sea, children
were by force baptized into a faith that the parents could
not conscientiously accept. They were cast into dark
dungeons, to waste away and perish neglected in life and
death. They were placed in the front line of battle in order
that they might become slayers of their fellow-men and be
slain by them, but they would not shoot others, neither were
they shot. They were chained to the rowers' benches on
galleys to toil as rowers and then to be cast overboard
when life had fled. They found their graves under the
waves of the sea or by the church walls where transgres-
sors were buried or on the village commons where offal
was cast and the cattle grazed.
Their form of worship was quite simple. When they
had no churches of their own, they met at the houses of
the older members, sang, prayed, read the Scriptures and
explained the Bible either by comments of their own or by
reading the sermons of Schwenkfeld, Hiller, Werner or
Weichenhan. In the training of the young they were very
strict. Their Sunday services, according to one of their
number, Martin John, Jr., were conducted as follows : " In
the morning after each had offered his morning prayer,
the people met and sang morning hymns standing, after
which prayers were read from a book of prayers and
hymns, particularly to the Holy Ghost, were sung stand-
ing. Song and prayer followed, after which several ser-
mons were read. Dinner having been served, singing
Pennsylvania Manuscripts.
19
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COtLSCTlON OF I,ETTERS BEARING ON SCHWENKFELD HISTORY
IN PENNSYLVANIA, I745. 972 PP., 7X12 INCHES.
COPIED
20 The Pennsylvania- German Society.
and prayer were resumed after which reading was engaged
in, to be closed by singing and prayer standing. When
they met during the week, much singing was practiced and
prayer was wont to be offered before they parted."
At the opening of the eighteenth century, the Schwenk-
felders were reduced to less than 1,500 souls all told and
were found mainly in the Silesian villages of Harpersdorf,
Armenruh, Laubgrund, Hockenau, Lang-Neundorf, H6-
fel and Lauterseifen. The}'^ were honest, quiet, modest,
industrious, law-abiding, and as farmers, gardeners,
weavers, apothecaries, merchants and professionalists in
general, earned a living — precarious indeed at times —
by the toil of their hands. On account of their industry
and frugality they were in general protected by their
landlords. As a church they had no existence, not having
at any time been allowed for state reasons to have free
and undisturbed church organizations. The condition of
the people at this time is described at considerable length
by Balzer Hoffman, one of their number, later their pastor
in Pennsylvania. Among other things he says in refer-
ence to this period of time : "We lived scattered in dif-
ferent villages and belonged to the church and under the
ministers with respect to church service and church dues.
We had no knowledge of our own sj'stem of doctrine ; in-
difference, lukewarmness and ignorance prevailed ; one
family after another gave up the faith. Intermarriage
with members of the churches took place. Those who
saw the tendency hardly dared to speak on account of
minister, neighbor and government. Books of new and
strange doctrines were eagerly read and popular ministers
listened to and the teachings of the fathers neglected.
Confusion followed and he who dared to say aught against
this condition was looked upon as unduly attached to
Schwenkfeld and pretending to be wiser than the fathers."
Harder sdorf. 2 1
The total decay and extinction of this confession of faith
seemed at hand, but — as the Schwenkfelder ministers
were wont to say — " God chose the persecutor's hand to
transplant the faith into the soil of the New World and
thus as on eagle's wings to carry it away from the land of
oppression." A Lutheran minister said persecution came
as a punishment from God because the Schwenkfelders
did not become Lutherans. The books about the Schwenk-
felders issued at this time, the conduct of Neander,
Schneider and others, prepared the way for the Jesuit
Mission. The immediate cause of the mission was the
effort of the Lutherans to bring about the conversion of
the Schwenkfelders to the Lutheran faith. Neander, the
Lutheran pastor of Harpersdorf, failing in this, appealed
to the magistracy. The attention of the imperial court
was called to the case and there, contrary to Neander's
plans, it was decided, through the machinations of the
Jesuits, to make Catholics of the few remaining Schwenk-
felders. Although Charles VL did not plan to drive them
from their homes, he was fully determined to tolerate only
the religious parties sanctioned by the Treaty of West-
phalia and thus stood ready to be led by the Jesuits. A
report on these people was therefore called for and fur-
nished in the summer of 17 17 by the Catholic and the
Lutheran church officers. Consultation and laying of plans
followed. Judicial examinations of the Schwenkfelders
were soon held. They were questioned on doctrine, their
confession of faith and such books as gave light on their
teaching being called for, and were then exhorted to join
one of the three sanctioned religions.
The imperial government decided to entrust the con-
version of these people to the Jesuits and assigned Johan-
nes Milan and Carolus Xavier Regent to this duty. They
22 The Pennsylvania- German Society.
arrived on their field of labor in December, 17 19, and by
their very coming brought consternation into the com-
munity. They immediately went to work and at first tried
to convert the people by kind words and argumentation.
The Lutherans also went to work with renewed zeal and
tried their skill. Rivalry thus sprang up and there was a
seeming contest between the Lutherans and Catholics to
see who could pervert the most Schwenkfelders. The
Jesuits soon made threats against their rivals which were
not heeded. On account of complaints, the Lutheran
ministers were then called to Liegnitz and in the presence
of the Jesuit missionaries were told that by imperial com-
mand the Schwenkfelders were to be given over to the two
missionaries, that they were to have no part in the parochial
rights of the Lutherans, that henceforth no Lutheran was
to perform any religious service for the Schwenkfelders
who were to be buried in dishonor in the carrion pit, on the
commons, or at the cross-roads or by the walls of ceme-
teries, without song or tolling of bells or train of friends
and mourners, with a wheelbarrow for their hearse. Early
in 17 2 1 Milan, contrary to instructions, began to compel
the women and children, instead of the grown men, to at-
tend the missionary services. Matters were now assum-
ing such a serious aspect that an appeal to the imperial
court was decided upon.
Accordingly, May 5, 1721, Christopher Hoffman, Balzer
Hoffman and Balzer Hoffrichter left for Vienna the im-
perial city as deputies to make a plea for toleration for
their severely oppressed brethren at home. Hoffrichter
did not stay long but the other two remained over four
years. Neither of these deputies had any knowledge of
the method of doing business at the imperial court ;
officials who assisted them did so at the risk of losing their
A-p-pcal to the Evi^eror. 23
positions ; they had been grossly misrepresented ; their
faith was not even recognized by the Treaty of Westphalia ;
as a people they were hated, despised, and maligned by
Church and State. Secret and true friends were found,
however, in their need, by whose kind aid and counsel in
part, seventeen memorials were presented to the imperial
court of Charles VI. During this time Balzer Hoffman
found time to write letters, visit friends, and compose
hymns, sermons and extensive tracts on religious subjects.
The expense incurred by the deputies must have fallen
particularly heavy on a people already impoverished by
the ravages of war and the burdensome fines imposed by
the Jesuits. According to one account their leader Mel-
chior Schultz confessed that to secure toleration they spent
19,000 rix-dollars ($10,000-12,500).
The condition of the Schwenkfelders at this time is
well described by the Hon. C. Heydrick, in his Histori-
cal Sketch of the Schivenkf elders. He says : " When pa-
rents refused to present their children for instruction, they
were imprisoned ; women were placed in the stocks and
compelled to lie in cold rooms in the winter without as
much as straw under them ; and when imprisonment failed
to bring the people with their children to the missionary
services, fines and extortions were added ; marriage was
forbidden unless the parties would promise to rear their
offspring in the Catholic faith, and when young people went
into other countries to be married they were imprisoned
for it on their return. The dead were not allowed Chris-
tian burial in their church-yards where their ancestors of
the same faith slept, but were required to be interred in
cattle-ways and sorrowing friends were forbidden to follow
the remains of loved ones to these ignominious resting
places. * * * The missionaries claimed guardianship of
24 The Pennsylvania- Gei'man Society.
all orphan children of Schwenkfelders, and thus the last
hours of the dying were embittered by the thought that
their children must be educated in a faith that they them-
selves abhorred. And to prevent escape from the horrible
situation in which they were placed the people were for-
bidden to sell their property or under any pretext to leave
the country and severe penalties were denounced against
any person who should assist a Schwenkfelder to escape
by purchasing his property or otherwise."
The last appeal of the deputies, dated July 28, 1725,
was answered by a decree from the imperial court signed
"Charles" which, among the stringent regulations, con-
tained these words: "Furthermore, the Schwenkfelder
congregations in their submissive requests to be tolerated
in their confession of faith in the future are once for all
refused, and they shall never hereafter venture to present
new supplications." This decree meant for the Schwenk-
felders new terrors and for the missionaries renewed zeal
and redoubled efforts to let none of their game escape.
For those who were most firm in their convictions it meant
flight, and accordingly plans were laid in secret for relief
by this method.
The first baptism by force took place September 15,
1725, when the child of George Mentzel only three weeks
old was taken away from the mother's side by dragoons,
carried to the priest and baptized. The father and grand-
father were imprisoned for having refused to bring the
child to baptism at the priest's command. The first one
to flee was widow Barbara Marckel (nee Yeakel), who,
with her four children, went to Friedersdorf, October 17,
1725. On the twenty-sixth of October, Adam Wiegner,
in behalf of the rest, wrote to Holland and asked the Men-
nonites to use their influence to secure toleration and cer-
THE PENNSYLVANlA-GERnAN SOCIETY.
.■^-■A- ■ ".
^1
;. - ' IrhtfnYrcdunilJivti
K -m
'•^^^
CliRlSTIA/N HOHBURG.
JULY 23. 1607— OCT. 29. 1675.
Sojotirn to Gdrlitz. 25
tain rights for them in their homes. This letter was re-
ferred to the church in Amsterdam. Investigations were
instituted and while these were in progress, a second letter
was written by Wiegner, December 3, in which he re-
peated the request for intercession in the first letter and
asked whether they might be able to find a place of abid-
ing and means of support in Holland. The oppression
becoming more severe and answers from Holland being
delayed, the Schwenkfelders wrote to Zinzendorf and
begged him to assist them in finding a place in Herrnhut
during the coming winter. The count immediately re-
plied that in case of flight he would be glad to receive
them and provide homes for them. Through a mutual
friend, Pastor Schwedler, an asylum was also provided
for them at Gorlitz. Places of refuge having thus been
located, when the storm became more severe one family
after another fled during February and the following
months by night, abandoning homes, and kindred and all,
taking naught with them but sorrow and poverty as Adam
Wiegner wrote.
Thus it came to pass that the Schwenkfelders left their
homes and lands, their brothers and sisters, their fathers
and mothers for Jesus' sake, to sojourn for a time in Sax-
ony. It is irrelevant to the present undertaking to discuss
the destiny of those that remained. It must suffice to say
that many forsook the faith and that they did not get their
full religious liberty until Frederick the Great claimed and
secured Silesia and proclaimed freedom of faith to all its
subjects. The handful left, though they had remained
true in adversity, could not stand prosperity and gradually
forsook the faith of their fathers. A century later, in
1826, the last professing Schwenkfelder, Melchior Dorn,
was laid to his rest at Harpersdorf.
CHAPTER III.
The Schwenkfelders in Saxony and their Migra-
tion TO Pennsylvania.
EARLY all the Schwenkfelders exiled
from Silesia found a place of refuge in
Upper Lusatia, the eastern part of the
electorate Saxony, ruled over during
their stay by Frederick Augustus I.
and his son, Frederick Augustus II.
The Treaty of Westphalia defined
their religious rights which of course
regarded them here also as outlaws. Some were received
at Herrnhut, to be transferred later to Berthelsdorf, who
thus became a part of the diversified population of that
celebrated community ; some were received at Gorlitz
and a few at other places and thus between 400 and 500
Silesians gradually found homes on the soil of Saxony.
At Herrnhut, Zinzendorf seems to have given to them the
right of buying land and building homes ; at Gorlitz they
could only rent places and were not allowed to hold reli-
gious w^orship together in public or in private. They
were in general received so well, however, that they began
to think of staying permanently and made preparations ac-
cordingly. Man}'^ of them were in destitute circumstances,
(26)
Berthelsdorf and G'drlitz. 27
but they must have begun to accumulate property, for by
the stories circulated and put in print one must infer that
they were at least looked upon as people of means.
From a reply to questions made by the Schwenkfelders
about this time the following figures as to means of liveli-
hood are gathered : spinners, 29 ; day-laborers, 9 ; car-
penters, 5 ; dealers, 6 ; shoemakers, 3 ; linen-weavers, 3 ;
farmers, 3 ; cabinet-maker, i ; tailor, i.
They probably attended the religious services of the
church at Berthelsdorf more or less regularly but they
could not see their way clear to become members, for in
essence it was a Lutheran body and to be received into it
meant to the faithful Schwenkfelder the betrayal and sur-
render of many precious truths. It was probably on ac-
count of their holding aloof from joining church that they
were called Silesian separatists. Zinzendorf posed as
" Reformer of the Schwenkfelders," and by his course of
action soon made some surmise that it would be policy for
them to become church members if they wished to remain
in peace, although they were not disturbed on account of
doctrine or action. At Gorlitz the Schwenkfelders at-
tended the public worship of the pastor Reverend Schaef-
fer for a time, but after a while dropped out on account
of the language concerning them used in the pulpit one
Sunday.
The condition of the religious life of the Schwenkfel-
ders was probably not as flourishing as might have been
desired. They were not organized as a body and were thus
deprived of the advantages of organized and well-directed
pastoral labor. They were in the habit of thinking for
themselves and thus did not reconcile themselves readily
to the well-meant advice and directions of others. Vari-
ous other things helped to thwart their religious growth.
28 The Pennsylvania- German Society.
They frequently met, however, in private gatherings at
which, as well as at their family worship, the sermons of
their early leaders were read and the hymns sung that the
fathers used to sing. In 1732 it was reported that in
Berthelsdorf the Schwenkfelders allowed their children to
be baptized, but that they could not be brought to become
members of the church. One of their own leaders said :
*'I am deeply pained when I see the pitiable decline in
life and doctrine among our people." Another of their
leaders said: '*The heart is cold, faint, weary; zeal for
the truth, spiritless and the resolution for reformation and
consecration to God wanting." In view of this condition
of affairs, George Weiss, one of their number, began the
composition of a series of letters addressed to various
members in the Schwenkfelder community. These were
of a doctrinal and devotional nature and were prepared in
the hope that they might be read, reread, discussed, cir-
culated and compared with the standards of doctrine.
While they were thus living their somewhat precarious
religious life, the time was drawing nigh when, under
God's providence, another migration was to take place.
The Jesuits, provoked by their own defeat in their efforts
at mission work and by the protection afforded these people
by Count Zinzendorf, had for some time in various ways
engendered trouble for the Count, the Moravians and the
Schwenkfelders, and were anxious to capture the game
that had escaped from them by midnight flights. Ac-
cordingly when the elector died, to be succeeded by his
son in 1733, the Jesuits made use of the chance afforded
by applying to the young ruler for the enforced return of
the Schwenkfelders to Silesia. The ministers at Dresden
gave a hint of this to these people and advised them to
move to some other place. An imperial edict was issued
An Imperial Edict. 29
at Dresden, April 4, 1733, addressed to the syndic at
Bautzen, the superior office of Upper Lusatia, to the ef-
fect that the concilium abcwidi should be promulgated to
the Schwenkfelders by Zinzendorf, that they were to go
singly, and that he must see to it that the decree was carried
out. Upon this George Weiss was appealed to and con-
sented to take charge of the religious training and instruc-
tion of the people. Meetings were held by him on Sunday
evenings. He read and explained hymns, and at the re-
quest of the parents catechetical instruction was also started
in connection with his other labors. After consultation,
prayer meetings were held, at which reading, singing,
prayer and oral testimony were engaged in. Space per-
mits but the mere mention of the fact that the secular
training of the children was not overlooked, and that some,
like Christopher Schultz, received careful culture.
Notice having been served that migration would have to
take place within a year, the serious question arose where
to go. The King of Prussia had made offers to them sev-
eral times before the migration of 1726 to come and settle
near Berlin with the purpose of establishing linen manu-
factories, but serious objections had prevented their accep-
tance. At the time of the ffight they had asked the Men-
nonites of Holland whether they could perhaps find a place
in their neighborhood to dwell and earn a living and had
received an adverse answer. Their friend, Hanish the
merchant of Gorlitz, had advised them to try to secure,
through some mutual friend, toleration from the King of
Poland and refuge on the estates of the treasurer of the
crown, but fate seemed to be against them. Several had
made a trip to Hamburg to spy out a place where they
might dwell together and had failed in their efforts.
Brandenburg, Isenberg, Weisenberg had been tried in
30 The Pennsylvania- German Society.
vain. They applied to the Prince of Anhalt-Cothen, to
be disappointed again. Thus they had often tried, and
though at times they were almost successful, they knew not
where to go.
No place seeming to be in sight in the old world, they
turned their thoughts across the sea to free America, where
so man}^ of the down-trodden and oppressed had found
freedom from the bonds of tyranny. Zinzendorf, who was
also alarmed at this time, was looking the same way to find
homes for the people under his care, the Moravians, over
whom the same fate seemed to hang that had come to the
Schwenkfelders. His eye rested on Georgia, which had
just been carved out of the seemingly boundless expanse
beyond the Atlantic, and which was planned to be a home
for those fleeing from religious oppression. He proposed
to them the plan of migrating in a body to Georgia.
They expressed a willingness akin to an eager desire
to go there if he could arrange with the king that they
should have entire liberty of conscience, free land and free
transportation. In a letter to him they said: *'It is not
our thought to be great or to try to do great things in the
world, but rather to seek to be small and to direct our pur-
poses and settlement according to God's will. We hope
to have a close connection even in temporal affairs so that
our confession of faith may be upheld and that such ar-
rangements, regulations, and conditions may be met as
will enable us to win our daily bread without becoming a
burden in a strange country." They were too poor to pay
their own ship passage and were very solicitous to escape
impending slavery and dispersion in consequence of being
compelled to go as redemptioners. Zinzendorf tried to
meet these conditions and entered into negotiations with
the English minister in Copenhagen and the German agent
Migration to Pennsylvania. 31
of the *' Trustees for Establishing the Colony of Georgia."
According to Fresenius, Reichel, Hoffman and Schultz,
these conditions could not be met by Zinzendorf at the
proper time and thus the Schwenkfelders became free
from the hand of the count, a result planned by God for
which they had many reasons for thankfulness. The
scheme of Zinzendorf not having materialized, thoughts
turned to Pennsylvania anew, for they had known of the
place for some time already. A letter, probably written by
Zinzendorf, shows that they contemplated going to Penn-
sylvania by way of Hamburg before the close of 1733.
They secured permission of the crown of England to mi-
grate to this home of the free and made preparations to
go, turning into money whatever they could. On the
thirteenth of April, 1734, but a few days before they began
to pull their tent-stakes to start on their long trip, a great
conference was held at which George Weiss read a rigorous
paper on the past and present condition of the Schwenk-
felders and promulgated stringent rules and regulations for
their conduct in various relations after arriving in Penn-
sylvania.
The actual migration began on Tuesday, April 20, when
the first family left Berthelsdorf. In small companies
others followed, bound for Pirna, the place of embarkation
on the Elbe River. They went to Pirna in small com-
panies because the order to migrate forbade their going in
one body, a regulation that gave them no little concern.
All having arrived by April 28, they took ship and left
Pirna on the afternoon of the following day, bound for
Altona. They passed Dresden the same day, Magde-
burg on the sixth of May, and arrived at Hamburg on the
sixteenth of May. The next morning at six they disem-
barked at Altona where they remained eleven days.
32 The Pennsylvania- German Society,
They left this place in three vessels on the twenty-eighth
of May and arrived in Amsterdam, the first two vessels on
the fourth and the last on the sixth of June. At Haarlem
the}^ stayed fifteen days, when they left for Rotterdam,
where they embarked on the ship Saint Andrczu,
Stedman, Captain, on the twenty-first of June. On the
twenty-eighth of June they sailed away from Rotterdam,
bound for Plymouth, England, where they arrived on the
seventeenth of July. On the twenty-ninth of July they
sailed from Plymouth and the next da}"^ found themselves
rocking on the waves of the Atlantic Ocean. On the seven-
teenth of September they heard the welcome w^ords,
" Land, Land," from the lips of the watcher at the mast,
and five days later the booming of cannon announced their
arrival in Philadelphia.
On their voyage down the Elbe from Pirna to Altona
they were crowded on the vessels, but they had the com-
fort of going ashore several times a day if they chose. At
Magdeburg they laid in a supply of bread to last until
they reached Altona, eleven days later. Quite a number
of the party was sick, but no one died during this part of
the journey. In Altona, Mennonite brethren, the van
der Smissens, procured lodging for them and lavishly cared
for all their wants during their eleven days' stay, and,
after providing for their trip from Altona to Haarlem, dis-
missed them without taking any remuneration for their
kindness and services. The three vessels on which they
embarked were soon parted on account of storms and did
not meet again until they came to Haarlem. Considerable
alarm was felt for the belated vessels and as soon as their
arrival was announced the Byuschanse brothers, their
wives, Melchior Schultz, brother of the surveyor David
Schultze of Pennsylvania, and other friends came out in
THE FENNSYLVANlA-GERnA/N SOCIETY.
HEMORIES OF BYQONE DAYS.
On the Atlantic. 33
boats to meet them and inquire about the well-being of the
passengers. They found lodging in quarters provided by
the Byuschanse brothers and were protected from intrusion
by a guard placed before the house with instructions to
admit no one except on business or by permission. The
same parties made a contract with Captain Stedman for
conveying the company to Pennsylvania at their own ex-
pense at the following rates : persons over fifteen years,
thirty rix-dollars, persons under fifteen, fifteen rix-dollars,
and children under four, free. They thrust provisions of
all kinds for the voyage on them and, against their strong
protest, insisted on doing these deeds of kindness, saying
even to those who could pay their own passage that they
should help their poorer brethren on coming to Pennsyl-
vania. They even gave 224 rix-dollars for a poor-fund
among them. The Schwenkfelders, before leaving Haar-
lem, prepared a detailed account of their experiences which
they sent to their friends in Saxony.
When they finally embarked on the Saint Andrew they
found that they had residents of the Palatinate as fellow-
emigrants, thus swelling the number to three hundred.
The voyage across the Atlantic must have been wearisome
and distressing. At one time a calm would befall them
so that the sails would hang motionless and the rudder
was tied. At other times contrary winds took them out
of their course. Storms, accompanied by lightning, over-
took them, waves dashed over the vessel even up into
the sails, the timbers creaked, the companion-ways and
hatches were closed tight, passengers almost stifled in the
hold were tossed about unable to sit or lie. The hot winds
from the south and southwest oppressed them. Even their
bedding was drenched by the waters of the sea that found
its way through the hatches. Their food, consisting of stale
3
34
The Pennsylvania- German Society,
bread, beef, rice, syrup, pork, peas, groats and dried cod-
fish, became unpalatable and the drinking water positively-
nauseating. Nor did death leave them undisturbed ; nine
times did they see their own weighted with sand or tied
to a board carried to the edge of the vessel, gently lifted
over the side and consigned to the briny deep. Who
would not have felt like singing with them on such occa-
sions : Ach ivie elend ist unsere Zeit. What a pleasure
it must have been to see their friend George Schultz — in
America since 1731 — coming over the side of the vessel
on their day of arrival, bringing with him an abundance
of apples and palatable beer. It is pleasant to note these
words in the Reise Beschreibting by Christopher Schultz :
" We had a very good captain who strictly observed the
articles of contract, and very good sailors who showed
great patience with us." Though they endured many
hardships they fared better than many other immigrants.
CHAPTER IV.
The Settlement in Pennsylvania.
ENNSYLVANIA'S free soil having
finally been reached, the first duty of
immigrants was to proceed to the
proper officers and declare their allegi-
ance to the King of England and their
fidelity to the province. Accordingly
the males of these newly-arrived
Schwenkfelders over sixteen years of
age went early on the morning of Sep-
tember 23 to the Court House to meet
such obligation. The minutes of the Provincial Council
make this reference to the event : "At the Court House
of Philadelphia, September the 12th (Old Style) 1734.
Present : The Honorable, the Lieutenant Governor, The
Mayor of the City and others of the Magistracy. Eighty-
nine Palatines who, with their families making in all two
Hundred and sixty one Persons, were imported here in the
Ship Saint Andrew, John Stedman, Master, from Rotter-
dam but last from Plymouth as by clearance from thence,
this day took and subscribed the effect of the government
oaths and also the Declaration prescribed by the Order of
Council of the 21st of September, 1727."
The declaration referred to reads as follows: "We
Subscribers, Natives and late Inhabitants of the Palatinate
(35)
36 The Pennsylvania- German Society.
upon the Rhine and places adjacent, having transported
ourselves and families into this Province of Pennsylvania,
a Colony subject to the crown of Great Britain in hopes
and expectation of finding a retreat and peaceable settle-
ment therein, do solemnly promise and engage that we
will be faithful and bear true allegiance to his MAJESTY
KING GEORGE THE SECOND and his successors,
Kings of Great Britain and will be faithful to the Proprietor
of this Province ; And that we will demean ourselves
peaceably to all His Majesties subjects and strictly observe
and conform to the laws of England and of this Province,
to the utmost of our power and best of our understanding."
Christopher Schultz says that they could not take the
prescribed oath on account of scruples of conscience, that
they were quite willingly excused from this and that they
pledged their allegiance by affirmation or mit einetn Hand-
schlage.
On the day following, September 24, a day of thanks-
giving was observed, their pastor, George Weiss taking
the lead. This was the origin of Memorial Day observed
each year ever since. Where this service was held does
not appear to be recorded. The Court House then stood at
the present Second and Market Streets. They may have
met in the Friends' Meeting House close by, in one of the
other churches or perchance in the woods only a short
distance above Market Street. Philadelphia, then only
fifty years old, had perhaps 13,000 inhabitants with farms,
fields and woods reaching practically down as far as the
present Vine Street, most of the 1,500 houses being south of
High Street as Market was then called. Concerning this
day of prayer, or Geddchtniss-Tag as it is commonly
called, Hon. S. W. Pennypacker well says : " There were
many sects which were driven to America by religious
Commemoration of Arrival. 37
persecutions, but of them all the Schwenkfelders are the
only one which established and since steadily maintained
a Memorial day to commemorate its deliverance and give
thanks to the Lord for it. To George Weiss belongs an
honor which cannot be accorded to John Robinson, Wil-
liam Penn, or George Calvert. The beautiful example set
by German was followed neither by Pilgrim or Quaker."
Here was a handful of poor and despised immigrants,
providentially saved from years of service as redemptioners
to pay their ship-passage by the charitable hearts in Hol-
land that aided them, freed but a day from the thralldom
of centuries of cruel religious oppression, unaccustomed
to the art of church government or untrammeled public
divine services, firmly convinced that it was their duty to
maintain in their thinking and living the principles of civil
and religious liberty. Behind them was the deep sea made
memorable by a tedious voyage in deep sorrow and grief ;
beyond the sea was the fatherland whose tale of ten score
years of cruelty was ineradicably engraved on memory's
tablet ; before them an unknown country filled with fabled
wild beasts and cruel savages without a place of their own
on which to rest their weary heads. Their valiant endur-
ance in grievous trials is an undoubted evidence that on
the altars of their hearts the sacred fires of devotion to
their God w^ere burning brightly and that in spite of stifling
persecution their faith in the mercy and goodness of their
Saviour had not wavered. Reverend C. Z. Weiser, in his
paper on Caster Schzvenkfeld and the Schwenkfelders,
says : *' I have often, when looking at the Landing of the
Pilgrims^ asked myself, why some one of our Pennsyl-
vania artists had not long ago taken the Landing of the
Schzuenkf elders under his pencil. Such a picture would
help to perpetuate an historical event which transpired
38 The Pennsylvania- German Society.
within the career and limits of Pennsylvania, which ought
not to be forgotten and over which any of the New Eng-
land States would grow proud."
Before the company breaks and scatters it may be well
to take a hasty glance at them. According to the list
endorsed by John Stedman, the Captain of the Saint An-
drexv there are in the company 81 males and 83 females,
or about 40 families of whom a dozen or more have chil-
dren by their side. Tobias Hartranft brought five chil-
dren ; Christopher Schubert, three ; Reverend Balzer Hoff-
man, three ; George Dresher, three ; Christopher Kriebel,
four; Widower David Yeakel, six ; Widow ReginaYeakel,
five ; Widow Susanna Schultz, four ; Widow Susanna
Wiegner, three. Other families have one or two chil-
dren. There are also orphans, as for instance the three
Schultz brothers. The more common family names are :
Anders, Dresher, Hartranft, Heydrick, Hoffman, Kriebel,
Meschter, Neuman, Reinwald, Schultz, Yeakel. Many
of the children are but babes who have not yet learned to
coo or to lisp the simple call to father or mother. In age,
the company ranges from the helpless babe Christopher
Meschter, less than four months old, to the aged Ursula
Hoffman, past 71. Of the number, four have come across
the mighty deep to make their last resting place in some
forgotten city of the dead within the present limits of
Philadelphia ere two weeks have sped away. Of the
young orphans in the company, Christopher Yeakel lived
until 1810, dying at the age of 91 ; Susanna Yeakel, until
1812, as Mrs. Abraham Wiegner, dying at the age of 83,
and Rosina Yeakel, until 1820, as Mrs. Casper Seipt,
dying at the age of 90.
They have in their midst a Balzer Hoffman who has
stood before Charles VI., and through long and weary
Christopher Weigner. 39
years pleaded for toleration for his brethren in the faith,
and who has made a reputation for himself as a prolific
religious writer ; a George Weiss who has for years de-
voted himself to the spiritual interests of the flock, and is
their chosen pastor to watch over their spiritual welfare
in their struggles for a livelihood, and who also has
won fame as a writer, an austere and fearless man of God ;
a Dr. Melchior Heebner, past 65, known as a successful
practitioner, a Restorationist, a hearty admirer of the
English visionary, Jane Leade, an outspoken enemy of
false spirituality, a lover of music and poetry, a man who
strongly opposed the mission of Hoffman to Vienna as a
worship of the beast and a dependence on money and the
aid of men ; a Christopher Wiegner, who has been
writing a diary of his spiritual experiences since the days
of his childhood, a young man intimately acquainted with
Spangenberg, Zinzendorf and many of the leading men
among the Moravians, a young man whose father, Adam
Wiegner, had served as secretary to the Schwenkfelders in
their quest for a place of refuge and who had pleaded
so strongly with the Mennonites to try to dissuade the
Schwenkfelders from going to Pennsylvania ; a Christo-
pher Schultz, who as a youth of sixteen had written the
glowing account of their voyage just ended, who had
studied his Latin, Greek and Hebrew and gave promise of
an illustrious future. In passing it will be in place to note
that the immigration by Schwenkfelders began in 1731
with George Schultz, and extended to 1737.
It will be of interest to watch these people in imagina-
tion as they seek to found homes for themselves. George
Schultz and his two sons David and George who like
Joshua and Caleb had spied out the land, gave counsel
and advice. Seemingly the father had acquired land
4© The Pennsylvania- German Society.
prior to this in Goshenhoppen and probably knew some
of the residents of the section. The son, George, after-
wards known as " George Schultz of Philadelphia,
Merchant," was acquainted with the city and its ways.
These with the others that had come with them in 1733
were regarded worthy of mention by the tourist V. Beek,
June 6, 1734, when among the different sects of Pennsyl-
vania he mentioned the " Schwenkfelders." The first
thought was to find temporary quarters until they could
look around for permanent homes. David Seipt and
family seem to have stayed in the city for awhile ; some
rented houses in Germantown or farther north ; some were
hired to people of the neighborhoods as they passed on up
towards the Goshenhoppen valley near the present East
Greenville. George Bonisch relates that early in Novem-
ber George Schultz asked him to come to his place in
Goshenhoppen to help on his house as mason, and that he
went there and worked for some time. Reverend Bathasar
Hoffman served as his Handlanger (attendant). During
his eight weeks' stay he attended services on Sunday con-
ducted by his learned helper of the week. Quite a number
of Schwenkfelders must therefore have been in Upper
Hanover by November, 1734, where they probably lived
as hired people or as renters in houses erected by others
before they came.
Having found shelter and means of support for the first
winter, they toiled and looked around for places to estab-
lish themselves permanently. They had planned and
labored hard — Christopher Wiegner alone travelling hun-
dreds of miles — to secure a large tract of contiguous
land in order that they might live close together, but
nowhere could they find a suitable place. They tried
to buy the Casper Wistar tract of over 1,000 acres in
Purchase of Land. 41
Lower Salford but found that it would not suit because it
was already occupied in part. They made an offer of
1,000 pistoles for 2,000 acres of the Perkasie Manor lying
north of the present Chalfont in Bucks County, an offer
which Logan said was the best he had known to be made
for land since he knew the province. Thomas Penn pro-
posed to sell them 2,500 acres of the said manor land, but
for some reason no sale was made. Christopher Wiegner
relates that when he and others went to view the said land
the residents would not show the boundary lines and con-
ducted them a whole day over poor land. On inquiry,
Wiegner learned that this was done because the people
did not wish them to settle there. They also tried to buy
2,000 acres in '*Falckner Schwam." Large unexplored
and unsettled tracts were indeed available but they chose
to make their homes in the inhabited sections and thus —
unwittingly — avoided the extreme hardships of the frontier
settlers and the barbaric cruelty of the revengeful Indian.
Being prevented from establishing a distinct Schwenk-
felder community, they concluded to buy wherever the
conditions seemed most favorable. According to Christo-
pher Wiegner they reached this decision March 21, 1735.
A few of these purchases will be noted. In March,
Christopher Kriebel, Balzer Yeakel, father of George,
Casper and George Heydrich, and George and Balzer
Hoffman, severally bought lands aggregating over 500
acres situated in the present Lower Salford Township, near
the Schwenkfelder Meeting House. In May, the brothers
Melchior and Casper Kriebel bought respectively 189 and
130 acres in the neighborhood of the present Towamencin
Meeting House. A little later Christopher Wiegner bought
of Cadwallader Evans 150 acres adjoining the Kriebel
tracts and shortly after moved there with his sister and
42 The Pennsylvania- German Society.
mother to establish a home that became noted in its day as
the meeting place of the " Associated Brethren of the
Shippack," of which more will be said later on. In June,
Balzer Heydrich bought of John Jacob Fauth lOO acres in
Falckner Swamp, now known as Frederick Township in
part, not far from Stetler's store. Doctor Melchior Heeb-
ner and his son Hans settled close by, the same year. In
August, George Dresher and David Seibt bought in part-
nership 134 acres and Christopher Reinwald 59 acres in
Towamencin, not far from where Wiegner and the Kriebels
had settled. The three Schultz brothers, Melchior, George
and Christopher, settled in Goshenhoppen the same year,
three miles away from their uncle George Schultz, Sr.
Two miles farther north Melchior Wiegner and David
Meschter located themselves on 100 acres, and where Levi
Krauss now lives Balzer Krauss settled on the Shoemaker
tract of 200 acres. David Heebner went into Oley and
rented a farm, to return later and buy land in Falckner
Swamp. Abraham, Balzer and Hans Heinrich, sons of
David Yeakel and Gregorius Schultz, a son-in-law, wended
their way past the sources of the Perkiomen over the hills
into the Macungie valley, where they established homes
and acquired considerable land. A 500-acre tract belong-
ing to Casper Wistar, the button maker of Philadelphia,
was rented by them, upon which they placed Hans Hein-
rich and another man for the raising of horses. Abraham
Yeakel and Gregorius Schultz pushed a few miles far-
ther into the woods and secured land that was afterwards
sold to the ancestor of the Fogels living in Fogelsville.
While these Yeakel boys were locating in Lehigh, a
brother Casper bought land in Germantown, with the idea
of erecting a house and serving the community as black-
smith.
Purchase oj Land. 43
In January, 1736, George Heebner entered into part-
nership with Henry Antes, of Frederick Township. This
firm purchased 28 acres of land and erected a mill em-
ploying two sets of stone, the first mill of the community.
This mill was situated where the dam of the present Grubb
mill is located. It was at the house of George Heebner
where the second of the Zinzendorf conferences was held
a few 3^ears later.
In April George Schultz obtained a grant for 150 acres
of land in Goshenhoppen west of the present East Green-
ville, which was transferred to the three Schultz brothers,
George, Melchior and Christopher, and then, or possibly
the summer before, they (according to tradition) began to
build the first two-story house between the Skippack and the
Blue Mountains.
In 1737, in March, Abraham Beyer, who had landed
with his family in Philadelphia the previous October, bought
94 acres of land near the present Worcester Meeting
House, to be joined later by Doctor Abraham Wagner who,
also acquired land in the neighborhood.
In 1738, Dr. Melchior Heebner, father of George, died
and w^as buried in Frederick Township, on his own land,
according to the Genealogical Record, which he had ac-
quired some time previous. Hans Heebner, a son, was one
of the neighbors of Dr. Heebner and had acquired prior to
this 94 acres.
In 1740, Melchior Wiegner acquired 75 acres of land in
the lower part of Hereford Township and Christopher
Krauss over 100 acres in the Hosensack valley along the
creek issuing from the Powder Valley. In 1741 David
Meschter acquired by patent 100 acres in Hereford Town-
ship. In 1743, Christopher Yeakel built the log cabin at
the foot of Chestnut Hill known to this day as the " Yeakel
44 l^he Pennsylvania- German Society.
cottage." In 1744 David Seipt bought 150 acres of John
Benezet in the neighborhood where Casper Kriebel had
settled.
In 1746, conveyances of property took place, by which the
three Schultz brothers dissolved partnership. George re-
mained at the old homestead, Melchior established himself
Oe/rt/^fi. ^^^7z> ec^^^ /ci/e^, i^rSt^rmfi^J
qJ^ (^£
where Horatio K. Schultz now lives and Christopher moved
to where a descendant, Jeremiah K. Schultz, lives, not
far from the Washington Schwenkfelder Meeting House.
In 1749 David Schultz bought 180 acres in Goshen-
hoppen located near East Greenville. It was on this
farm that Mrs. Schultz was cruelly murdered in June,
1750. We present herewith a fac-simile of the entry made
by Schultz in his Almanac diary at the time of the murder :
Purchase of Land. 45
In 1749 ^ patent was granted to Balthasar Krauss for
part of the Shoemaker tract near the present Kraussdale
Schwenkfelder Meeting House. In November, 175 1, Mel-
chior Schultz bought 332 acres along the Perkiomen, south
of Pennsburgdown stream from the Hillegass mill property.
Later in the same year, Christopher Newman bought of
David Williams 225 acres in the vicinity of the present West
Point. In 1754 Christopher Wagner bought 54 acres in
Worcester. In 1757, Balzer Yeakel, of Macungie bought
of Micheal Schell in the Hosensack valley 120 acres. In
November 1761 Gregorius Schultz of Macungie bought of
Abraham Yeakel 125 acres in Upper Hanover, and in De-
cember Hans Heinrich Yeakel, the third and last of the
Schwenkfelders who had settled beyond the present Ma-
cungie, bought the Hamilton tract of 500 acres and the usual
allowance, the garden of the Hosensack valley which he later
divided and sold to his four sons. In March, 1762, Christ-
opher Heebner bought of Frederick Cressman, 122 acres
in Norriton Township and a few weeks later Christopher
Dresher bought of John Roberts 129 acres in Towamencin.
In 1765 George Kriebel bought of Samuel Mechling 302
acres in Lower Milford, then Northampton County, near
the present so-called Kraussdale. Later in the year,
David Heebner sold his 200 acres in Frederick Township
and moved to Worcester. A few years later George
Heebner, of Frederick Township, sold his farms of over 175
acres to Reverend John Philip Leidich and moved to
Chestnut Hill. These are some of the land transactions
and will afford a view of the acquisition of real estate.
Through the Heintze correspondence, of which more
will be said later, a request was made that the Schwenk-
felders should let the friends in Germany know how and
where they dwelt. In compliance with this request, sur-
46
The Pennsylvania- German Society.
Early Settlers. ^y
veyor David Schultze made a map of the places of residence
which was sent with explanatory matter to Germany, June,
1767. When Ober-Lehrer Friedrich Schneider a century
later was pursuing his studies in Schwenkfeld history he
discovered this map and explanatory matter in the library
of Pastor Nitschke of Harpersdorf. He made a copy
which in due time came into the hands of the Berlin
Library. A tracing of this copy was made under the
direction of Dr. Hartranft, editor of the Corpus Schwcnk-
feldianoriim. A copy of said tracing is given herewith.
The numbers on the map were explained in the letter
that accompanied the map. The list is herewith reproduced
in the spelling as given in the Hartranft copy on the left
hand side and on the right hand side the places are identi-
fied by reference to present owners or tenants.
Berks County^ Hereford:
1. Melchior Schulz. Horatio K. Schultz.
2. David Meschter. Leon Fetterman.
3. George Wiegner. Solomon Schmoyer.
Melchior Wiegners
Sohn.
4. Barbara Jackelinn Joseph Yeakel.
5. Christian (?) Schulz. Jeremiah K. Schultz.
6. Gregorius Meschter. Not identified.
Nordhamton County^ Milford Township:
7. Balthasar Jackel, Sohn. Benjamin Weiss.
8. Hans Jiickel, Vater. Daniel Yeakel.
9. George Jackel, Sohn. Nathaniel Hiestand.
10. Jeremias Jackel, Sohn. Nathan Schultz.
11. Balthasar Kraus. Levi Krauss.
12. George Kriebel. Abraham Brey.
Casper Kriebels Sohn.
48
The Pennsylvania- German Society.
Folgende sind alle Einwohner von Philadelphia county
in Coschehoppe oder Oberhannover (translation) : The fol-
lowing are all residents of Philadelphia county in Goshen-
hoppen or Upper Hanover.
13. Georg Schulz, senior.
14. Georg Schultz, senior
alt.
15. Gregor Schulz.
16. Christoph Krause.
17. George Wiegner.
18. Christoph Jackel.
19. David Schulz.
20. Seines Bruder.
Melchiors Wittwe.
21. George Hiibner.
E. H. Schultz, Palm.
Abraham Schultz.
Rufus Shuler.
John C. Hancock Ice Co.
Late Daniel Althouse.
Henry R. Seibert.
Henry D. Snyder.
John Gerhard.
Near Stetler's Store.
(Soweit dererste Bezirk.)
In Schippach und Umgegend vvohnen ; (translation) :
Thus far the first district ; in Skippack and vicinity there
dwell :
1. Christoph Kriebel.
2. George Kriebel.
George Heidrich.
Christoph Hoffmann.
Christoph Wiegner.
6. Balthasar Jackel.
7. Hans Jackel.
8. Abraham Heidrich.
Christoph Drescher.
Christoph Reinwald.
George Anders.
Abraham Kriebel (sein
Vater Casper).
13. Abraham Wiegner.
9-
10.
II.
12.
David M. Cassel.
Elias Landis.
John Halteman.
Henry Derstine Estate.
Isaac K. Kriebel.
Not identified.
Peter Lewis.
Not identified.
Israel Heckler.
Not identified.
Allen K. Kriebel.
Abraham Kriebel.
Not identified.
U^f^Jktf.^ k«'K^
Early Settlers.
49
14.
15-
16.
17-
18.
19.
24.
25-
26.
27
Melchior Moschter. Not identified.
Casper Seibt. Sam Metz.
Hans Christoph Hiibner. William Freed.
Christoph Wagner.
David Hiibner.
Andreas Beer.
20. Abraham Anders, weil-
and Abrah. Wagner.
21. Christoph Hiibner.
22. Abraham Jackel.
23. Melchior Kriebel.
H. H. Heebner.
Near Worcester (Schwenk-
felder meeting house).
Late Michael Grater, now
Ellwood Anders.
Ellwood Anders.
Wayne Heebner.
Near Worcester (Schwenk-
felder meeting house).
Abraham H. Kriebel, " Rit-
tenhouse farm."
Not identified.
Jacob Heebner (?).
Ed Wahn.
Late Benjamin Wilson.
David Kriebel der Sohn.
David Neumann sein
Valer Christoph.
Heinrich Schneider
(Tochtermann des
Neumann).
Melchior Wagner (von
Armenruh).
Christopher Schubert dwelt in Germantown and Chris-
topher Yeakel and David Schubert at Chestnut Hill.
It would be interesting to trace the conveyances of land
more in detail but space will not permit. In many cases
the properties were transmitted from father to son or son-
in-law ; in some cases the larger tracts were subdivided to
afford means of subsistence to the different members of the
family ; adjoining farms were occasionally acquired or
new settlements started more or less removed from the
original centers. In very few cases did the homes pass
4
50 The Pennsylvania- German Society.
into the hands of others through the financial failure or
embarrassment of the owners. In a considerable number
of cases the properties have remained in the hands of the
freimdschafft that originally acquired them to the pres-
ent day. In each district in which they settled they found
resident and non-resident land-holders who were holding
the property to profit by the rise in values. The fact must
not be overlooked that not all the Schwenkfelders were
land-holders, that some were renters, or day-laborers or
followed some particular trade.
The toil, trial and triumph of the early times form an
interesting study to which scarcely more than a reference
may be made. Isaac Schultz says in substance: "All
the people trusted in the care and protection of the
Highest as they located themselves and felt that in plod-
ding for their daily bread in the sweat of their brows they
would receive from Him the needed strength, wisdom and
courage. They began at the lowest round of the ladder, to
clear the land and render it tillable, and huts and houses
were put up where there were none. Each by his own
industry gave evidence of a hope of better times and better
conditions in life. There was scarcely any relief from the
toil ; the burden and heat of many a day had to be borne.
The bushes and wild undergrowth were cut, grubbed and
uprooted. The women helped to gather and burn the
underbrush, to clear a patch for gardening or for raising
flax. Plows, even the primitive plows with wooden mould-
boards were scarcely known, the grubbing-hoe being used
instead. As harrows, bundles of branches were dragged
over the virgin soil but slightly disturbed by the plying of
the hoe. The uncovered seed was devoured by wild doves
and turkeys in which the forests abounded. The growing
grain was relished by the deer which often gave their lives
The Founding of a Home. 51
as a sacrifice for their boldness in making free use of the
settlers' crops, and thus became food and raiment for the
white man." The women knew how to spin and they did
spin. At first the spinning was not done with the familiar
spinning wheel with treadle and distaff, but with a simple
piece of wood that might easily be mistaken by the un-
informed for a modern penholder ornamented with a ring
near the one end. For the first few years they had no
wool to spin because they could not properly care for the
sheep. As soon as possible, however, sheep, horses and
cattle were secured, bells were hung around their necks
and they were turned loose and left to care for themselves
in the primeval forest. Tradition says that before Abra-
ham Moyer erected his mill on the Perkiomen where Lei-
bert's mill now is below Palm, the people often ground their
grain to meal by crushing it on stones or stumps of trees and
removing the coarser and foreign elements by the use of
sieves. Orchards were planted and distilleries were erected
to change the luscious apple into the mischievous applejack.
The three Schultz brothers erected the first two-story
dwelling house in the settlement. Melchior Neuman
was the carpenter. Because they had no saw-mill, they
were obliged to saw logs into boards by hand. They
rolled the logs on a frame and thus devised a rude saw-
mill of their own, human muscle above and below the log
furnishing the motive power. Christopher Krauss also
joined them about this time. They toiled at the loom
as weavers and won fame by their fine linen. They
manufactured looms, various household articles, wagon-
wheels out of three-inch planks, horse collars out of plaited
straw and traces for the harness out of hemp.
They tilled the ground. The crops which they did not
need together with their finest grades of linen, some of
52 The Pennsylvania-German Society.
which they sold to the governor of the Province at eight
shillings per yard, were taken to market.
Balzer Anders of Towamencin and George Heydrich of
Salford and David Meschter of Hereford made and re-
paired shoes. Christopher Yeakel and David Schubert
were coopers and plied their craft at Chestnut Hill. Abra-
ham Yeakel of Worcester, and Christopher Reinwald of
Towamencin were known as weavers and David Rein-
wald, the son of Christopher, living in Douglass as turner.
George Weiss was a weaver and for a time kept three looms
going and was financially successful, often being called
upon to weave for others on account of the good quality of
the product of his looms. He was an honest man and made
honest linen. Balzer Hoffman made his spinning wheel
hum practically to the end of his eventful life. David
Schultz, the surveyor, served his day and generation as
surveyor and general scrivener, and as such was known
favorably far and wide. Christopher Schultz, of Here-
ford, George Kriebel, of Lower Milford, and Melchior
Wagner, of Worcester, also served their neighborhoods as
scriveners. David Wagener made his way into North-
hampton County and established himself along the Bush-
kill, where he grew to be a man of means and became the
progenitor of numerous descendants in Easton and else-
where.
The Schwenkfelders occasionally became non-resident
land-holders to invest their savings and thus to profit by
the prospective rise in values. In case of sickness, house-
hold remedies were resorted to and the industrious house-
wife brought into requisition the copious collection of rem-
edies in her well-filled bag of medicinal herbs. Should
professional services be needed, their faithful friends. Dr.
George DeBenneville, the Universalist, of Oley, later of
A Reniarhahle Slate Pa^er. 53
Bristol, and Dr. Abraham Wagner, of Worcester, were
called upon. Accidents and misfortunes, pain, sickness-
and death that are wont to befall man were their lot as
well, but of these there is no occasion for speaking. They
toiled and triumphed in their toil. Many a father of a
family could say with Jacob of old: " I am not worthy
of the least of thy mercies, and of all thy truth which
thou hast showed unto thy servant ; for with my staff I
passed over this Jordan and now I am become two bands. '^
They had trusted their divine Saviour, and in obedience
to His sweet will, left their all for righteousness' sake and
their Lord rewarded them openly in this present life. They
had a practical realization of the words of the master :
*' Every one that hath forsaken houses or brethren, or
sisters, or father, or mother, or wife, or children, or lands,
for my name's sake shall receive a hundred-fold."
Thus they toiled, and in the sweat of their brow be-
came co-workers with God in His answering their prayer :
" Give us this day our daily bread." In the midst of their
struggles, probably some time during 1742, the following
remarkable state-paper was brought to their attention, but
though they were thus highly flattered and honored by
Frederick the Great, they merely acknowledged the invi-
tation with thanks and to a man clung to their newly
adopted country that they had come to love so well.
" Edict to provide for the reestablishment of the so-called
Schwenkfelders in Silesia and other provinces of his Royal
Majesty; de dato Selowitz the 8 of March, 1742.
" We, Frederick, by the grace of God, King of Prussia,
Margrave of Brandenburg, Arch Chamberlain, and elec-
tor of the Holy Roman Empire, etc., etc.
*' Be it known to all to whom these presents may come;
Whereas, we do hold nothing to be so contrary to Nature,
54 T^^^ Pennsylvania- German Society.
Reason and Principles of the Christian Religion as the
forcing of the subjects' consciences and persecuting them
about any erroneous doctrines which do not concern the
fundamental principles of the Christian Religion. We
have, therefore, most graciously resolved that the so-called
Schwenkfelders, who were exiled through an imprudent
zeal for Religion, to the irreparable damage of commerce
and of the country be recalled into our Sovereign Duchy
of Lower Silesia. We have, therefore, thought fit by these
presents to assure all those who possess the said doctrine,
upon our Royal word that they shall and may return
safely not only into our Sovereign Duchy of Lower Sile-
sia, but also into all our provinces, peaceably to live and
trade there, since we not only do receive them into our
special protection, but also will give them all necessary
supplies for the promotion of their commerce. And all
those who several years ago were deprived of their habita-
tions and estates in our country of Silesia, shall be rein-
stated without any conpensation in case those estates are
not paid for by the new possessors. Such as will settle in
our villages shall have farms assigned to them, and care
shall be taken to provide them employment and those who
choose to live in towns shall, besides several ordinary
Free years, have places assigned them gratis for the
building of their houses for which purposes they need only
apply to our Military and Domainen Chambers.
"We do therefore command our Superior Colleges of
Justice and Finance, as well as all mediate Princes, Lords,
Magistrates, etc., carefully to observe the same.
" In witness whereof we have signed this present edict
with our own hand, and caused our royal seal to be affixed.
*' Done at Selowitz, March 8th, 1742.
*< L. S. V Cocceji. "Frederick,
" per C. von Munchon."
CHAPTER V.
Efforts at Church Organization, 1734-1782.
N attempting to form a conception of the
religious life among the Schwenkfelders
prior to the organization of 1782, the
people, their leaders, their places of resi-
dence and the general religious surround-
ings must be taken into account.
The situation of the people themselves,
considered with respect to organized re-
ligious life, was pitiable. They had
been robbed of house and home, hence were poor and a
fierce struggle for daily food and raiment with consequent
tendency to worldliness followed ; they had been deprived
of Christian fellowship, hence they could not look to the
old world for aid as others could and would. Prior to
1734 they had been deprived of religious liberty, hence
they had not profited by the benefits of a religious organi-
zation. They were accorded no standing by the dominant
religious forces, hence they probably often felt as Dr.
Abraham Wagner expressed himself to Reverend Muhlen-
berg : "It would be no wonder if you felt an aversion
from me since I bear or must bear a despised, heretical
(55)
56 The Pennsylvania-German Society.
name." Reverend Balzer Hoffman wrote: "When they
landed there was great disorder respecting homes and
means of winning a livelihood. The people lost concern
for the faith for which they had suffered and lapsed into
lukewarmness and worldliness. The whole week was
spent in a struggle for a living. Sunday meant laziness,
inactivity and a light-hearted state of mind." During the
first winter, the minds of all must have been in a state of
suspense on account of their future homes and this also
probably augmented the spiritual unrest. After homes had
been acquired and means of subsistence found, the charge
of their pastor George Weiss extended from Germantown,
possibly Philadelphia through Gwynedd, Towamencin,
Lower Salford, Upper Hanover, Hereford, Upper Milford
to Macungie in Lehigh County with spurs at Falckner
Swamp — now Frederick — and at Worcester.
George Weiss was a remarkable man.^ At the age of
thirty-three he was chosen to write the Confession of Faith
of the Schwenkfelders and to answer the questions of the
Jesuit missionaries. In 1733 he was called upon to take
charge of the religious training of the young, probably
after notice had been served that in a year's time migration
would be enforced. In April, 1734, he wrote his Kurtzes
Gutachten in which he discussed the history of the
Schwenkfelders and the forming of a religious organiza-
tion or Gemeinde. He also drew up stringent regulations
for the intending emigrants concerning Sunday observance,
holidays, marriage, the sacraments, prayer for children,
conduct of the daily life, etc., etc. He was a practical
apostle of the strenuous life, as is shown, for example, by
having pangs of conscience at his own worldliness in
operating three weaver's looms at one time. The worldli-
^ The term " Reverend '- is omitted in conformity with early custom.
Tiit: FENNSYLVANIA-CERHA/N SOCIETY.
SPINNING WITH THE SPINDLE.
Religious Conditions. 57
ness of the people so vexed his righteous soul that his
heart poured itself out in tears. He strove, as he said, to
so live that no one could take offence at any word or work of
his. His conduct, bearing and general aspect were unusu-
ally plain and simple. His whole being was charged with a
holy zeal for true righteousness which he as a minister mani-
fested without abatement unto the time of his death in 1740.
The general religious condition of the community is thus
described by Muhlenberg in a letter of the period : " Athe-
ists, Deists and Naturalists are to be found everywhere ; in
short, there is no sect in the world which has not followers
here. You meet with persons from almost every nation in
the world. The young people have grown up without in-
struction and without knowledge of religion and are turn-
ing into heathenism."
Beside this general inclination to a low religious life in the
community which tended to counteract the labors of Weiss,
there were divergent tendencies among the Schwenkfelders
themselves. Dr. Abraham Wagner, of Worcester, wanted
to read and did read non-Schwenkfelder books and prob-
ably affected the Beyers living close by and related. Dr.
Melchior Hiibner living in Frederick, was an adherent of
the views of Jacob Boehme, and probably influenced those
with whom he came into contact. In Goshenhoppen, Mel-
chior and David and their father, George Schultz, and
Melchior Wiegner read Jacob Boehme and Jane Leade.
Christopher Wiegner, of Towamencin, also an admirer of
Boehme, harbored the envoys of the Moravians, and in
particular Spangenberg. The "Associated Brethren of
theSkippack" met at his house and vexed the souls of
earnest Schwenkfelders.
Surrounded thus and hampered by adverse circum-
stances, George Weiss, recognized as pastor, went to
58 The Pennsylvania- German Society.
work, but he soon learned that the people could not and
would not devote as much time to his ministrations as he
desired, and in consequence experienced during 1735 bitter
grief, dejection and discouragement. He visited various
families during the summer, staying several weeks at one
place, teaching the children and exercising them in cate-
chetical questions. Some expository letters were written,
but there were practically no public religious services and
altogether there was not much activity. Soon after this
Wiegner wrote: "My heart is often so filled with pain
and sorrow in the meetings of the Schwenkfelders at their
poor souls, that I cannot suppress my tears, though I speak
not a word the whole time." Of Weiss he wrote : " Since
we are in this country he shows such zeal and earnestness
that one scarcely recognizes the earlier Weiss in him."
The contemplated marriage of two Schwenkfelders —
presumably Balthasar Krauss and Susanna Hoffman —
raised the question of organization. The groom came to
Weiss and expressed the wish to have the ceremony per-
formed by one of their own number. The wish was taken
into consideration and as a consequence a letter was written
in November, 1735, in which it was suggested to select a
minister ( Vorsteher) and two deacons [Aeltesten). On
November 9, nine Schwenkfelders met and elected George
Weiss as minister and B. H. and D. S. as deacons (Balzer
Hoffman and David Seibt, in all probability), to whom
they promised allegiance. A contract or agreement was
drawn up and signed by the minister, the deacons and the
people. This was done not as an act of union as a church,
but as a means of knowing on whom the minister might
depend.
Upon this Weiss assumed charge of the religious ser-
vices and went faithfully and earnestly to work. Trouble
Idolatry and Calf Worship. 59
soon beset him, however. Christopher Wiegner relates
that in January, 1736, Weiss called upon him and that an
earnest discussion arose concerning a letter which Wiegner
had written. On parting Wiegner finally promised to at-
tend the services again. On the following fourth of April
Spangenberg arrived at Wiegner's home, and thus added
another factor to the religious problem. About June twen-
tieth Wiegner made record in his diary that Weiss spoke to
them and charged them to let the Schwenkfelders alone,
saying that they could and would not agree, and that it
would be useless to try to make Moravians of them.
Without entering into further details it may be in place
to quote the following words extracted from a general
letter by Weiss, dated December 15, 1737 : '* After having
tried for a considerable time the existing plan, * * * I am
compelled in protection of my own conscience to avail my-
self of another method to prevent if possible with respect
to myself a Gideonitish idolatry or a Jereoboamitish calf-
worship. If you desire to use it for such purpose, I hope
before God to be excused. My service concerning which
I have a good conscience before God, is clearly enough
expressed in the conditions of our contract or agreement
and consists of this — to reveal again and bring to light
according to my power our neglected theology. Formal
worship is not a part of this neither is it a part of formal
worship. For regular worship and a regular congregation
belong together. Regular worship has indeed been estab-
lished, meetings have been held, now in this place and
now in that and, though one guard against it the best way
possible, one can not prevent the growing out of it of an
established order and custom. And it might easily happen
that at my death some fickle person with a little worldly
wisdom without savor or strength might allow himself to
6o The Pennsylvania- German Society.
be used to step into such place and in appearance to imitate
the same. I, therefore, recall such ordinary regular service
in my simplicity and will on my own account hold services,
public and free to all. And thus I hope to place matters
upon such a footing that when I die the plan may die with
me." Weiss continued his labors, however, and another
disturbance was soon created by Wiegner and Spangen-
berg of which more will be said in a subsequent chapter.
The Schwenkfelders did not stand by Weiss as they
could and should have. On account of this non-respon-
siveness, Weiss for a time ceased going to Macungie and
still later to Goshenhoppen to conduct services. Sickness
came upon him and he was so depressed in spirit that he
entertained the thought of giving up his public services al-
together. The contract renewed in 1737 seemed to influ-
ence him, however, and he resolved to continue and thus
to set an example to his flock. Later he conducted services
at the house where he was staying and worshippers had to
go there. The result was that many stayed away and
lukewarmness grew. His feeling towards the people is
probably fairly represented in these words, written by him
in September, 1738: "The jealous spirits, the ignoble
thoughts, the derogatory remarks, the secret envy and the
idiosyncrasies both towards me as well as towards each
other prove quite plainly that nothing is wanting more in
you than the properties of a church " or organized body of
believers.
The laxity of the people grew ; his zeal grew likewise
and toil followed in both districts as though matters had
reached a final issue even while a weakness of body and
constitution hampered him. Finally a serious sickness be-
fell him that confined him to his bed. Full of hope that
he would be enabled to resume his efforts for the young,
Death of Rev. Weiss. 6i
the unexpected summons came to him a week after he had
met his dear children in the faith for the last time in
Goshenhoppen and he was called to his reward on the
eleventh of March, 1740.
The death of Weiss left the Schwenkfelders disunited
and unorganized for religious services. His labors had
not met the success that he deserved and the people had
not reached the high ideal he had placed for them. A
glance at what he tried to accomplish must suffice. He
wished to secure a sacred observance of Sunday and the
ordained holy days by strict cessation from work and oc-
cupation of the day by reading and meditation or attend-
ance on public worship. The married state was to be en-
tered upon in the fear of the Lord and all worldliness and
sinful propensities were to be religiously repressed. Chil-
dren were to be consecrated to the Lord and His service.
In worldly avocations men were to follow Paul's advice,
having food and raiment — therewith to be content. His
aim as to religious services is thus described by Hoffman :
*' To have religious services on Sundays both forenoon and
afternoon with a kind of preparatory service on Saturday
evening, at which hymns were sung and religious exhor-
tations and explanations of scripture passages were given.
During the winter meetings were also held on Sunday
evening at which the children were catechized and in-
structed. On Sundays for the regular services a sermon
was read, followed by religious comments both in the fore-
noon and the afternoon. The three most important sacred
days of the church year were observed three days, at
which special services were held. Once a week a meet-
ing was held in order that the hearts of the people might
be drawn away from temporal things. The children
were catechized at least two times each week and often
62 The Pennsylvania- German Society.
three times, in order that with their daily toil they might
be grounded in the principles of their doctrines. Balzer
Hoffman was appointed as his assistant in order that when
he was away in Macungie, Goshenhoppen or elsewhere
services might not be discontinued. The yearly gathering
for thanksgiving, the ' Geddchtniss Tag'' or Memorial
Day was sacredly observed. When the young wished to
marry they were instructed previously in Christian doc-
trine — particularly as to holy matrimony. At funerals
religious services were also held, and soon after birth the
young were consecrated to the Lord."
Upon the death of Weiss it seemed for a time as if re-
ligious services would not be resumed. An arrangement
was devised that, however, was destined to be short-lived.
Four heads of families {Haus-vdter) met and agreed to
hold services in their houses in the hope that the same
might be introductory to some better plan. Balzer Hoff-
man by request took charge of the services and tried to
follow the plans of Weiss as closely as possible. Dissen-
sion and discord soon became manifest again. Discour-
agement followed and Hoffman resigned. May, 1741.
The general condition of things is shown by the fact that
children did not receive half the attention they had re-
ceived during the lifetime of Weiss. Hoffman was ap-
pealed to. He was touched and expressed himself in two
letters dated July 9, 1741, in which he laid down thirty-six
propositions to which assent was given with the result that
an organization was formed again and deacons were
chosen. Hoffman again resigned at the close of the
church year 1744, ^^^ ^^^ persuaded to resume charge
soon after. These two resignations were due to want of
harmony between him and the Schwenkfelders in respect
to doctrine, the daily life and views about their meetings.
Balzcr Ho f man. 63
In 1749 Hoffman resigned for the third time on account of
health, a bodily affection making speaking and singing
almost impossible.
During his ministration Hoffman had charge of the reg-
ular Sunday services, funerals and the exercises on Me-
morial Day. At the marriages he was occasionally asked
to officiate ; at other times a neighboring minister or an of-
ficer of the law was called upon. The children were trained
in doctrines but not as thoroughly as in the time of Weiss ;
the non-conciliatory and intolerant spirit of Weiss per-
vaded Hoffman, and had its baneful effect, repelling men
like Dr. Abraham Wagner and causing a dwindling down
to less than half a dozen catechumens where there might
have been scores.
After the resignation of Balzer Hoffman in 1749 ^ g^^'
eral conference was talked of but not called because many
felt that under existing circumstances but little good could
be accomplished. Near the close of 1753, five heads of
families {Haiis-vdter) agreed to visit each other in their
homes in rotation every third Sunday to edify one another
and to assist one another by discussing matters of doctrine.
This they chose to call Besiich^ visit, rather than Ver-
sammhcng, meeting, because according to their view many
important things belonged to a Christian meeting which they
had not undertaken. Not a word was said about disci-
pline, or the ordering of external arrangements or the neces-
sity of rules, or the pledging themselves together as a body.
The compact thus formed was regarding only as a semi-
private arrangement for religious culture by the families
that took part — all who wished to attend being welcome
to do so. In 1759 a few more families joined in with the
services and it was decided to meet every two instead of
three weeks. But the system was too limited and was far
64 The Pennsylvania- German Society.
from being satisfactory. From the minutes of the general
conference held in 1762, it is evident that matters seemed
to be drifting to utter decay ; the young people had no safe
guide or direction with respect to their teaching of life, the
children did not receive any catechetical instruction, there
was no system for general public religious meetings, nor
organization into whose hands a pious parent might entrust
his children.
In view of this condition of things a general conference
was held Saturday, October 9, 1762, at the house of
Christopher Kriebel. The existing state among the people
was discussed at some length and a paper, presented by
Christopher Kriebel, was read and approved. The line of
thought of said paper was that the deliverance from op-
pression, the replacing of the property abandoned, their
preservation, the deliverance from the hands of the Indians,
the blessings on their labors, the continuance of their lives
should incite them to gratitude, but, to translate the word-
ing : '<We, on the contrary, have delighted ourselves in
things of time ; envy, slander, calumny, false accusations
have separated us and the young are neglected. Such a
condition of things ought to touch our hearts and cause us
to tremble in view of the final judgment. We ought to
turn away from these things, avoid useless disputations,
live Christian lives, turn unto the Lord for direction and
seek to become learners in His school. Were we to do
this our yokes would be lighter and we would be recon-
ciled to one another." A few of the lines of discussion
are indicated by the following questions propounded at
the conference : " (i) Will we be able to bear with one an-
other, if a closer union is formed so that what is undertaken
may not be ended in strife and works of evil? (2) Will
we be willing to grant to each other the liberty of reading
S c hzv en kf elder Imprints.
SHORT dUESTioMS
DOCTRINE OF FAITH,
TIlETESTIMOBilf OF THE
Answered and Confirmed.
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VARIOUS EDITIONS Olf THE SCHULTZ CATECHISM.
66 The Pennsylrania- German Society.
authors other than those commonly accepted by us ? (3)
Will we be ready to bear with one another if in some
point of doctrine we can not agree in our views? " The
favorable answers given indicate plainly a decided depar-
ture from the position assumed by men of the type of Weiss
and Hoffman. The meeting was altogether a heart-
searching, prayerful and face-to-face consideration of the
sad condition of affairs among them. The necessity for a
closer union having been considered and plans devised,
the want of a suitable catechism was also considered.
Christopher Schultz was instructed to prepare his manu-
script catechism for the press. The following spring it
was put into the hands of the printer.
The system or plan devised was continued until the
adoption of the constitution in 1782. Further details of
the arrangement are given in a letter by Christopher
Schultz substantially as follows: "The arrangement is
that we heads of families {Hatis-vdter) jointly conduct
our religious services. Each is as much and has as much
right as the other, free and unrestrained. But he in whose
house a meeting is held provides the materials for the
forenoon exercises. He who has a word of exhortation
of whatever nature, be it his own thoughts or selection
from hymns or books, presents the same to the meeting
upon which it is discussed and applied. For dinner we
stay at the said house — except such as go to neighboring
houses — and eat a piece of bread and butter according
to necessity, the family always providing the guests with
such meal. In the forenoon the exercises consist of sing-
ing, prayer, reading of the gospel lesson, singing of
another hymn, reading of the sermon and closing with a
prayer. In the afternoon we have Kinderlehr. Each
pupil repeats a verse of the gospel lesson of the day and
Hymnals.
67
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IS69
VARIOUSjEDlTIONS OF SCHWENKFELDER HYMN-BOOKS.
68 The Pennsylvania- German Society.
all are questioned on the literal, theological and spiritual
sense of the same. Catechization follows, the young
being divided into classes and being treated differently-
according to age, etc. From this you perceive that we
have not undertaken to organize a Christian denomination
{Christliche Gemeine) to be directed and served by min-
isters." The meetings were held alternately at the follow-
ing houses, one Sunday in the Upper District, the fol-
lowing Sunday in the Lower District : Casper Kriebel,
Hans Christoph Heebner, Casper Seibt, George Kriebel,
Christoph Hoffman, Christoph Kriebel, George Schultz,
Melchior Schultz, Christoph Schultz, Christoph Krauss,
Christoph Yeakel, John Yeakel, Sr., Gregorius Schultz,
George Schultz. The hymn-book used by them was the
Netieingerichtetes Gesanghuch prepared by them and
printed by Christopher Saur, 1762.
Among the salient features of this period may be men-
tioned the following relating to organized efforts in the
line of public worship. The systematic and regular cate-
chization of the young was begun in the spring of 1763
by Christopher Schultz and Balzer Hoffman, the latter
also officiating at marriages and funerals, although not
taking an active part in the established system of meetings.
The following year Hoffman relinquished all public ser-
vices on account of the infirmities of age, being past seventy-
six at that time. In 1764 the school system described in
another chapter was organized and the following year the
erection of a school-house at Towamencin took place,
probably the first house erected for general purposes by
the Schwenkf elders in America. In 1765 the justly cele-
brated " Heintze Correspondence" with European friends
was opened. The exchange of letters with their friends
since the migration grew to large proportions, and thus
Plan of Religions Services. 69
many personals were recorded and preserved that otherwise
would have been lost. In 1769 a general marriage con-
tract was drawn up which was renewed in fuller detail in
1779. These forms illustrate the method of procedure in
case any of their young people wished to enter the mar-
ried state. The latter is given in full in the Appendix.
The scheme of worship and work thus devised, though a
considerable advance on former plans, was in many
respects defective as later experience showed.
Although the period from 1734 to 1782 may appear
gloomy on account of the lack of hearty cooperation as a
religious brotherhood by organizing a church or society
true spiritual culture was by no means overlooked. George
Weiss formed the habit of writing short religious tracts
and sending them to the young under his charge. This
he kept up nearly all his lifetime. Balzer Hoffman was
also a voluminous writer. Catechization of the young
was soon taken up and continued through this period. An
earnestness of life was cultivated with which the church of
to-day is unfamiliar. Much quiet meditation was engaged
in, and hymns, sermons and other sacred writings were
copied. Memorial Day was, during this period, the great
day of the year. Weiss, Hoffman and Schultz in par-
ticular held forth on this day in powerful addresses which
in many cases were copied and recopied and are worthy
of being carefully studied. These addresses were mainly
heart-searching, doctrinal sermons and must have had a
strong influence in the moulding of their hearers.
The plan of services agreed upon in 1762 and continued
twenty years threw more responsibility upon the individual
worshipper, helped to develop a deeper spirituality and
did not have the blighting effect of the modern system of
thinking, singing, praying and worshipping by a paid
70 The Pennsylvania- German Society.
proxy. Marriages were not entered into as lightly as at
present. Questions were asked, a sermon was preached
and the occasion made almost as solemn as that of admis-
sion to church. Marriage then was a sacred sacrament
and not merely a light-hearted legal pledge or promise to
be broken as lightly as entered upon. This period wit-
nessed the formation and publication of the catechism, the
Ej'ldtiterimg, and the hymn-book, the composition of many
tracts on religious subjects and of the Glauhenslehre in
particular, the compilation and transcription of large manu-
script volumes still in a good state of preservation. The
Charity Fund was organized, the School Fund collected
and practically all the tools devised and formed which
were made use of in the closer organization that superseded
this transitional stage.
CHAPTER VI.
The Adoption of the Constitution of 1782.
. HILE considering the adoption of
a constitution by the Schwenk-
felders, the reader will remember
that by this step the adherents of
the views of Schwenkfeld en-
tered upon a new period. Never
before had a regular organization
been attempted. Before 1734
this had been utterly impossible on account of state reasons
beyond the control of the Schwenkfelders. After 1734
organization as a church had been resisted and thus prob-
ably prevented by Weiss and Hoftman. Of the families
that migrated in 1734, only those of Melchior Kriebel, of
Gwynedd and David Heebner, of Worcester, were left un-
broken by death and neither of these men joined in the or-
ganization. Of the forty odd families formed in the first
twenty-five years after the migration, less than a score re-
mained and less than half a score were represented by the
heads in the organization. Of those even who had joined
in the organization of 1762 and had taken part thereafter in
the religious services, most had passed away. The natural
inference would seem to be that the original immigrants
stood in the way of a more perfect union and that only
(71)
72 The Pennsylvania- German Society.
after death had removed many did organization become
possible. The trend of things seemed to demand the
step and discussion arose and grew. A chronicler of the
tinies says: "It is to be noted that about the year 1781 a
movement began to manifest itself more and more among
our people to unite themselves more closely into a religious
society, in order that in a mutual way such regulations and
arrangements might be made and agreed upon among our-
selves as would be serviceable to good conduct and edifi-
cation and the upholding of our Christian confession of
faith and the maintaining of a proper discipline. Many
were indifferent, mutual mistrust seemed to fill some hearts
and there was so much lukewarmness manifest that utter
ruin seemed to stare the people in the face. There was
great neglect in the fulfillment of ordinary Christian
duties. The children were remiss in Christian culture,
the young people upon and after marriage showed scant
attention to the doctrines of the fathers, many seemed to
be surcharged with envy and calumny and indifference
concerning many serious matters prevailed."
In the movement Christopher Schultz was the leading
spirit and well earned the name " Father " in this connec-
tion. Others, indeed, took important parts and should
not be forgotten, but he preeminently deserves to be recog-
nized for the leading place he filled. In the deliberations
frequent reference was made to the writings of Schwenk-
feld, Christopher Schultz and a recently published tract
on church discipline issued by the Quakers, the duty of
Christian fellowship was strongly advocated and the
question raised how any one could have a right to separate
himself from others.
At the first constitutional convention held in the " Lower
District," February 5, 1782, the condition of the Schwenk-
O r
l/l
in
zr
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(/)
in
tc
t^
O
A-p-proval of Church Constitution. 73
f elders and their children was considered, some remarks
were made and the following questions proposed for con-
sideration : " (i) Is it necessary and profitable to educate
children in Christian doctrine? (2) Can more time than
formerly be allowed for their instruction? (3) Should
a different method or other teachers be employed in teach-
ing? (4) Should not the newly married devote more time
to the study of Christian doctrine? " At the second confer-
ence held in " Coshehoppe," a rough sketch of the con-
templated constitution was discussed. The third confer-
ence was held in Towamencin, June i, 1782. After some
preliminary discussion the proposed constitution as drawn
up by Reverend Christopher Schultz was laid before the
meeting under the name: ^^ Vorschlag niltzlicher Stiikke
bey eincr religiosen Gesellschafft in christliches Bedeneken
ZJi Ziehen.''^ Some at once gave their assent to the scheme
and others asked time for consideration. The questions
raised at the first conference were then discussed. The
first was answered in the affirmative, the second was laid
on the table, the third was answered in the negative, and
the fourth was laid on the table. It was agreed that all
who gave their assent to the proposed constitution should
sign it in testimony thereof. The following form of sub-
scription, as adopted August 15, was annexed to the con-
stitution and then signed: "We, the undersigned, hereby
declare in writing, that we approve the above constitution
and that it is our desire that our society may be united on
said plan, and each of us hereby promises that by the help
of God he will in his weakness help to promote the same."
George Kriebel said on Memorial Day, 1789, that Chris-
topher Schultz told him that the constitution was given as
he first wrote it without changing a word and that he felt
a movement in his heart as the same was put into his mind.
74 The Pennsylvania- German Society.
The Constitution or Fundamental Principles
OF THE ScHWENKFELDER ChURCH, AS
Adopted in 1782.
1. Every person desiring to be a member of this Church
should concern himself about a proper and approved ideal
upon which the members are to be established in all things,
and in accordance with which they are to form their union.
2. All those who would be in this religious association
should place this foundation and ideal before their eyes as
an aim set before them for which they are to strive with
becoming zeal and energy.
3. In God's nature one beholds love primarily as that
excellent outflowing virture which binds together God and
man. All those who wish to take sure steps for the reali-
zation of said ideal must, first of all, form and maintain
their unity by this bond of perfection among themselves.
4. Built on this fundamental principle of the divine
nature — namely, love — their single, immovable aim must
and will be to glorify God and promote the general wel-
fare of each member.
5. In compliance with such object, their first care in
their common affairs must be directed to a proper arrange-
ment of public worship flowing from said foundation and
agreeing with said ideal.
6. The gospel or word of God is the treasure which the
Lord Jesus gave his apostles, and by which, as He com-
manded, the nations were to be called to faith and gathered,
to be nurtured and ruled. It is the chief element in public
worship and the rule of all its exercises.
7. It follows that they not only ought to possess this
treasure, but they must also, with care, see to it that the
gospel and the word of God are preserved and practiced
by them in purity and simplicity, without which they can-
not be nor remain a Christian people.
Fundamental Principles. 75
8. It follows, also, that they must have persons among
themselves who know, live and teach the doctrine : other-
wise it would be a dead letter, and could not bring about
the good referred to in 6 ; hence proper plans must be de-
vised in this respect.
9. There follow also the unceasing effort and care for
the instruction of youth, both in what may be learned in
schools as also in what should be taught in the study of
the word of God or Christian doctrine, without which their
aim referred to in 4 cannot be maintained nor the doctrine
be upheld.
10. The repeated voluntary gathering for public worship
with appointment of time and place for the same belongs
also to the common care and concern.
11. Besides the appointment of public worship and the
practice of God's word, a religious society, if it would at
all attain its object, must strive to uphold a proper discipline
among themselves, in order that through the same a guard
and restraint may be set against the attacks and hindrances
of the evil one, and that his work may be destroyed where
it has taken root ; that a good and useful deportment may
be maintained in intercourse and conduct ; that the hand
of mutual help may be offered under all occurrences, and
that virtue and good morals may be promoted.
12. They must have fixed rules and regulations among
themselves by which they may know who belong to their
society or not ; they must also use diligence to keep cor-
rect records of all that is enacted by them and upon which
they have mutually agreed in matters relating to discipline,
in order that no one may take ignorance as an excuse, but
that all may conform thereto.
13. Since good rules are necessary in the exercise of
commendable discipline, the revealed will of God con-
*j6 The Pennsylvania- German Society.
tained in the Ten Commandments in their full and perfect
sense will be to them the best and most adequate rule for
the promotion of good conduct or morals, for defense
against the evil, for discriminating between the good and
the evil.
14. In conformity to their aim and rules, they will, be-
sides this, also consider useful and proper regulations, so
that commendable decorum may be preserved under the
diverse circumstances, as marriage, training of children,
family life, death, burials and the like.
15. The practice and maintenance of such discipline and
regulations will always have their temptations, since we
all carry these by nature in our own bosoms ; it will, there-
fore, likewise be necessary to have faithful persons who
will see to it that discipline and good order are not neg-
lected, but maintained and promoted by each member.
16. In order, however, that such service may not be
made too difficult, but be possible and endurable for such
persons, each and every member, by proper regulations,
must take part in said exercises and supervision, whereby
at the first notice of the outbreak of an offence its progress
may at once be checked, and the deacon not be troubled
by it.
17. Certain conferences should also be appointed as
time may occasion or the circumstances of the general wel-
fare may demand, at which the condition of the Church,
for weal or woe, may be considered, doubtful or question-
able matters decided, and the general welfare and useful
arrangements and institutions in general may be cared for.
The following were the original subscribers to the con-
stitution : George Schultz, Christopher Yeakel, Christo-
pher Schultz, Jacob Yeakel, David Schultz, Christopher
Krauss, George Wiegner, Abraham Schultz, Balthasar
Awi of Organization. *j*j
Schultz, Andrew Schultz, George Kriebel, Jeremiah
Kriebel, David Schultz, Melchior Schultz, Balthasar
Krauss, Christopher Meschter, Casper Yeakel, Christopher
Schultz, Jr., Melchior Yeakel, Balthasar Schultz, Gre-
gorius Schultz, Matthias Gerhard, Christopher Hoffman,
Abraham Kriebel, Melchior Kriebel, Jr., Jeremiah Kriebel,
Christopher Schultz, Abraham Kriebel, Jr., Andrew Krie-
bel, George Kriebel, Jr., George Heydrich, Abraham
Drescher, George Heebner, Melchior Schultz, Jr., Chris-
topher Yeakel, Jr., David Kriebel, Christopher Yeakel,
Abraham Yeakel, Peter Gerhard, George Anders, George
Schneider.
These 41 organizers are called Haus-vdter (House
fathers, heads of families) and a study of the names shows
that in all probability they were all married men. The
widows and the wives, the unmarried young men and
young women are thus made conspicuous by their absence.
That they were not overlooked will be shown in another
connection.
On the 23d of September a conference was held at which,
among other proceedings, the following explanation was
recorded ; that the aim of organization into a religious
body is not to set a net to be drawn tight after persons are
caught, nor to make contracts that children must be put
under religious instruction a certain length of time as some
might suppose, but to show that the duty towards Him and
our fellow-men placed upon us by God is recognized and
that an effort will be made mutually to help each other to
fulfill the same.
It may not be amiss in conclusion to quote the following
words of Christopher Schultz penned on the occasion
of the completion of the constitution. He wrote these
words : '
78 The Pennsylvania- German Society.
** It is indeed easy to place a proposition on paper and
perhaps even to give consent to it. The proper grounding
of the same within one's self and its carrying out are a
different matter. The former without the latter is but
vanity, however good and necessary this may be. It is
incontestible that if such a plan is to be carried out, love
must have its due place and must rule within us and
between us. Wherefore we must needs be concerned
about this foundation and seek after it, in order that it may
manifest itself in us from all sides, so that its work and
fruits may give evidence that we are Christ's disciples.
The most serious question, indeed, with me is, whether at
this time such a plan can continue to exist among us.
Let us not flatter ourselves. For this purpose it is neces-
sary that we place plainly before our minds the nature and
marks of love as described by the Apostle Paul, and then
that we look back upon ourselves to see how far these
marks have shown themselves within us. The Lord tells
us that he who would build a tower should first sit down
and count the cost whether he have sufficient to finish it ;
otherwise he might as well leave it undone. He who tries
to follow this counsel will here find occasion to be seriously
afraid and concerned with me in consideration of the sor-
rowful product that manifests itself in mutual conduct and
inclination. I confess that although in the projecting of
the Vorschlag, I was favorably inclined and, as it were,
led in a becoming ease of mind, certain things came up
to my mind soon after that depressed me considerably.
Meanwhile, giving up is a most sinful despair while God
lives. Whatever weakness and shortcoming may be in us,
in Him is and may be found full counsel and compensation
but we do not concern ourselves about the affliction of
Joseph and sleep on beds of ivory. In the name and by
Invocation.
79
the command of our faithful mediator and intercessor let
us press in and besiege the throne of grace. How wel-
come, indeed, would we be before our holy Father in
heaven, were we to implore Him for the proper thing, the
gift of His love ! O ! my beloved ! we must make up our
minds to this, otherwise all our toil will be useless. We
must also implore Him for the pardon of all that we have
hitherto done against His love. It is also necessary that
we learn to recognize and to admit our duty and show our
consequent inclination heartily to pardon one another.
Effect this within us all by thy Spirit, O, Father of all
grace, for the merits of thy dear Son, to thine own eternal
glory. Amen."
CHAPTER VII.
Church Life Under the Constitution of 1782.
LL the various activities pertaining to
church life conducted by the Schwenk-
felders at the adoption of the consti-
tution were of course continued and
assumed by the new organization sub-
ject to the proper limiting conditions.
The relation of this body to the teach-
ings of Schwenkfeld are thus expressed
by the Formula of Government: "The members of the
Schwenkfelder church believe that the Bible is the suffi-
cient and only infallible rule of faith and practice and in
their interpretation of the same follow for substance of
teaching the system of doctrine as taught by Casper
Schwenkfeld of Ossig." The constitution as adopted
and referred to in the previous chapter was frequently
copied and thus circulated. It was first printed as an ap-
pendix to the Erldiiterung of 1830 and became a part of
the Constitution and By-Laws of the Schwenkfelder So-
ciety, issued in 185 1, of which an English version appeared
in 1882 and revised editions in 1898 and 1902, known as
the Formula for the Government and Discipline of the
(So)
Appeal to the Young. 8i
Schwenkfeldcr Clmrch. These various editions were
growths and evolutions of the scheme as mapped out in
1782, adapted to the needs, wants and emergencies as
they manifested themselves. The term "Church," as
applied to this body of believers is of quite recent date,
the earlier terms being Gemeinde, Gemeine, Gesellschafft,
Society, Fraternity. The term " Schwenkfelder " is used
in preference to " Schwenkfeldian " because it is the cus-
tomary word in all records of the past and in legal papers
of the present.
Christopher Schultz, by request, drew up an "Appeal"
to the young in 1783, to encourage them to join the " So-
ciety." It was also agreed that in the case of women
signing should not be called for at their admission, a mere
word of assent being considered sufficient. The questions
asked at the admission of members were used quite early
in the history of the organization, but the authorship of the
same seems to be forgotten, tradition pointing however at
George Kriebel.
Christopher Schultz's "Appeal " was used frequently in
entreating the young for membership, but with all this the
spirit of freedom was so strong that the winning of new
members was not an easy task. The records show that
as early as the year 1803 there was a period of great laxity
in church matters ; many had wandered away to other
churches, the parents were indifferent about their children
and affairs in general were at a low ebb. Parents were
urged by resolution to use proper efforts to encourage their
children to join the society and members pledged them-
selves anew to use diligence to promote the welfare of the
body. In cases of discipline names of offenders were
omitted from the minutes and an effort was made to win
back those who for any reason had severed their connec-
6
82 The Pennsylvania- German Society.
tion with the society. During this period many of the
young people neglected to join the church until they ex-
pected to be married, when the rules and regulations made
membership a necessity if they hoped to have the ceremony
performed by a minister of the society.
By resolution it was agreed in 1828, at a conference
that children over whom the prayer for children had been
pronounced should be considered members of the society.
This rule was a dead letter and is not regarded at all by
present regulations. At various periods defections took
place to other religious bodies. Joshua Schultz said : "It
has never been the custom of these people to make prose-
lytes ; on the contrary, they were content when they were
not assailed by others on this account. However, not-
withstanding their endeavor to conduct themselves as the
Stille im Land and attend to their own calling, they did
not escape these troubles." For the last twenty-five years
the church has enjoyed a more earnest effort to win mem-
bership and the cold indifference has been replaced by a
more becoming zeal.
Meeting Houses. — The first place for public worship
owned by the Schwenkfelders in America was erected of
logs in the summer of 1790 where the present Hosensack
meeting house now stands. At one end a school-room
was partitioned off, supplied with tables and benches,
where for many years a parochial school was conducted.
The first services in this building were held August 8,
1790, the tenth Sunday after Trinity. This log building
was replaced by a more modern though plain and unpre-
tentious stone structure in 1838 which a noted minister was
accustomed to call a mill. It was remodelled in 1893.
The second meeting house was erected in 1791 where the
present Washington Meeting House stands. The first ser-
Meeting Houses. 83
vices at this place were held on Memorial Day, Saturday,
September 24, 1791. In 1824 it was proposed to build a
new and more modern house of worship. Neither the
vigorous resistance of David Schultz against the sacri-
legious destruction of the old building nor the plea of
others to build the new house at a place near the present
Palm Station so as to have only one place of worship
prevailed and the new building went up the same year. It
was remodelled in 1883.
The first meeting house in the so-called Lower District
was erected in 1793 where the present Towamencin meet-
ing house stands. The school-house that stood there and
had done service for many years, probably gave way for this
new structure. The first services were held July 21, 1793,
the eighth Sunday after Trinity. According to Edward
Mathews: "This building was of logs, pebble-dashed,
with the gable ends weather-boarded and painted red.
There was a portico in front with seats on either side.
The date over the portico was of 1795 (3 ?)•" This building
was replaced in 1854 ^7 ^ plain stone structure which in
turn gave way to the present brick building in 1893. In
1825 the first Kraussdale meeting house was built which
did service until 1857 when it was replaced by the present
brick building which was remodelled in 1900.
The present meeting house at Lower Salford, the first at
that place, was erected in 1869. At these five places of
meeting, school children were taught in the week during
the winter months practically up to the adoption of the
public school system. In 1835 the question was raised
whether it would not be advisable to erect a house of
worship in the Worcester district. The result was that
the following year a meeting house was erected where
the Worcester meeting house now stands. This was re-
84 The Pennsylvania-German Society.
placed by the present, more modern building in 1882.
It is worthy of note that the latter building was the first one
to have a basement for Sunday-school purposes erected
by the Schwenkfelders and that this innovation met with
considerable vigorous opposition. When the Towamencin
meeting house of 1893 was built, the basement was re-
garded a desirable improvement and no opposition was
encountered. The first Mission church building was that
of the First Schwenkfelder Church in Philadelphia, Pa.,
and was dedicated October 23, 1898.
The Ministry. — At the time of organization, brethren
were elected to whom the customary ministerial duties
were entrusted. This action did not imply the creation of
a priestly class or a recognition of a division of the mem-
bership into clerg}' and laity. Duties were then not as
exacting nor the services as frequent as now ; men were
chosen who had been brought up in the atmosphere of the
teachings of the Schwenkfelders and had thus been indoc-
trinated quite thoroughly. No fixed salaries were paid —
in fact practically no financial remuneration was given,
though the ministers were not allowed to live in want.
Although no distinct previous resolution had been passed
when the first edition of the Constitution a^id By-Laws
was adopted in 185 1, a clause was inserted in the By-Laws
saying that the minister was to perform his services gratis,
quoting (or rather misquoting) Christ's word, " Freely ye
have received, freely give," specifying, however, that the
ministers were to be excused and exempted from all out-
lays which occur in the church and which may be called
church expenses. This was not in harmony with the
teaching of the Glaubenslehrc adopted half a century
before by the Schwenkfelders saying that it is a duty of
hearers towards the preachers, " Sie nach Nothdurfft zu
Licentiates. 85
versorgeti." As years rolled on and the changes incident
to the life of the community manifested themselves a dif-
ferent view began to prevail as embodied in the Formula of
Government^ 1898. With no prospect of any financial re-
muneration, young men could scarcely be expected to take
a full course of theological training as is the present custom
the youngest ministers, Rev. O. S. Kriebel, being a grad-
uate of Oberlin University and Theological Seminary, and
Rev. E. E. S. Johnson, of Princeton University and the
Hartford Theological Seminary. The ministers were elected
by the male members of the church by ballot and were
expected to assume duty at once. They served for a
period of several years as " Licentiates," or *■'■ Lehr-Can-
didaten" before they were made full ministers. The aver-
age of the ages of these candidates at their final election
from first to last is 44 years. Good results were ob-
tained, but it would be rash to say that the best possible
results can be obtained by such methods. On account of
the rural type of membership the ministers were in nearly
every case farmers who followed such worldly vocation in
connection with their pastoral duties.
Though these servants of God had not studied in the
theological schools and did not receive pay in dollars and
dimes for their labors it would be unjust to think of them
as weak, unlearned, unsuccessful preachers. Reverend
John Schultz (1772-1827), who had been brought up under
these circumstances and who, while toiling as a farmer,
served his church very acceptably as a minister, in trans-
mitting a sketch of the Schwenkfelders, wrote a letter to
Pastor Plitt, of Philadelphia, 1820, that called forth these
words : " This letter seems to be filled with such a spirit
of love and moderation that John the beloved disciple might
accept it as his own. In orthography and the simple but
86 The Pennsylvania- German Society.
strong and pure old German style, the writer surpasses
many of our present young ministers. We are told that
this man, although a farmer, has devoted considerable
attention to theological knowledge and has attended a
Latin school."^ Of Christopher Schultz, Jr. (1777-1853),
Rev. C. Z. Weiser had this to say: "Tall, venerable,
talented, self-educated and pious, he won their esteem
and love as well as the good-will of the surrounding
Church membership.* * * Through him more especially,
had the intercourse and fellowship with the Reformed and
Lutheran congregations become intimate. At well-nigh
every funeral occasion, the Schwenkfelder pastor Schultz
was invited to officiate at the house of mourning. So far
indeed had he gradually and quietly ingratiated himself
into the love and esteem of the Reformed congregations
especially that during a vacancy occurring in the history
of one of the latter, through the pastor's death it was seri-
ously proposed to employ Pastor Schultz as a supply until
a pastor of their own should be elected."^
The Diaconate. — According to the constitutional pro-
vision, at a conference held November 11, 1782, it was
agreed to elect four deacons, two for each district, and a
committee was appointed to draw up regulations for said
office. At the next conference the following report of the
committee was adopted : "(i) In each district two per-
sons shall be elected as deacons. (2) The main rule for
the guidance of the deacons shall be the ten command-
ments. (3) Attention must be paid by said deacons to all
classes, the young and the old, alike. (4) In case of com-
plaint by members, the deacons must see that the com-
plainants themselves fulfill their duties. (5) They are
' Hosensack Academy.
''■Mercersburg Review^ July, 1870.
Incorporation. 87
not to give judgment in any case until they have heard
both sides of the case. (6) The deacons are to be no
respecters of persons. (7) Offenses of a private nature
should be adjusted as quietly as possible.
At the fall conference, 1798, it was agreed that three
deacons instead of two, should be elected for each district
and that the oldest in office should be ineligible for one year.
The latter provision was cancelled in 1803. The expected
happened and the burden of the work was thrown upon a
few members who were reelected from year to year. On
account of the frequent reelection of the same officers, a
rule was adopted in 1857 by which a deacon could not be
his own successor. The spirit of the rule was carried still
farther by a resolution of 1888 according to which a
deacon at the close of his term of office is ineligible for
three years. The deacons are the regular channels for at-
tending to the temporal affairs of the church, and are set
as watchers to keep guard over the lives of the members.
Incorporation. — The school trustees held the property
used by the Schwenkfelders in the furtherance of their
educational enterprise and naturally became the custodians
of the property when they began to build houses of wor-
ship. When in 1838 the Flinn will contest was forced on
the Society or more particularly on the " Charity Fund,"
the argument was used that no such body as the " Society
of Schwenkfelders " legally existed and that therefore all
bequests to the said fund were null and void. The de-
fense was that such society had existed for a hundred
years and that they were well known and the only body
known by that name. To remedy the defect and insure a
legal holding and transferring of property, the trustees and
treasurers of the Charity and the Literary Funds were in-
corporated under the style and title of " The Managers of
88 The Pennsylvania- German Society.
the Literary and Charitable Funds of the Society of
•Schwenkfelders." The exigencies connected with mission
work developed a necessity of amending the said char-
ter which was accordingly done in 1897 with the purpose
t)f adapting it to the changed conditions and requirements.
The Charity Fund. — The Schwenkfelders came to this
country poor and had to struggle for a living but they never
allowed those to suffer with whom they were thrown in
church relationship. The raising of money to help a
needy brother in 1768 occasioned the founding of the
Charity Fund in 1774. The caring for the poor, the suf-
fering and the unfortunate being naturally one of the
duties of a Christian church, the fund was appropriately
assumed by the society at its organization. In defining
the scope of the fund in 1789, it was agreed that the fund
was to be devoted to the alleviation of the condition of the
poor and to other worthy causes. In the year 1790 each
district began to elect its own treasurer of the fund and
this has been the case since. In the spring conference,
1815, it was agreed that aid might and should be given to
the poor even if not connected with the society. Ed-
mund Flinn, who died in 1836, bequeathed a portion of
his estate to the fund. The will being contested, litigation
followed. A charter was secured as stated above ; the
will was sustained and in 1845 the fund finally received
the bequest. In 1855 it was agreed to give money out of
the fund to the ministers to be distributed as they saw
fit among the poor by way of charity. This regulation
happily did not become a custom. By resolution it was
later agreed to pay out of the Charity Fund the bills
for medical attendance on ministers and the expenses in-
curred in repairing church buildings. The scope of the
fund was widened still further by the resolution of 1890
THE FENNSYLV/A/NIA-GERMAN SOCIETY.
GROUr OF SCHVENt\FELDEF? MINISTERS.
JOSHUA SCHULTZ.
1808-1892.
JACOB MESCHTER.
1818-1891.
GEORGE MESCHTER.
1S0B-1BS7.
JOHN B. KRIEBEL.
1341-1882.
REUBEN KRIEBEL.
1820-1890.
WILLIAM S. ANDERS.
O. S. KRIEBEL.
GEORGE K. MESCHTER.
EDWIN S. ANDERS.
E. E. S. JOHNSON.
Mission Work. 89
according to which the deacons have the right to appro-
priate the unexpended interest each year for general
church purposes. The fund was raised by Sabbath col-
lections, bequests, thank offerings, interest, sale of books,
donations, etc.
Board of Publication. — This board was created at the
adoption of the Fornmla of Government and sprang out
of the committee for the publication of the Corf us Schiuenk-
feldianorum. Prior to this the publication of books was
attended to by special committees appointed for such pur-
pose. A few publications were issued by private enter-
prise, and later assumed by the society.
Missions. — In mission work the Schwenkfelders as a
body have proportionately not accomplished the amount
of work done by other religious societies. Poverty, loca-
tion and the treatment received at the hands of others may
in part account for this. Neither have they heralded their
deeds abroad nor received credit for what they did through
various other denominational channels. As a body they
raised money for Bible societies, tract societies, educa-
tional purposes and mission boards irrespective of sectarian
lines. As individuals they gave succor to many a worthy
cause without letting the one hand know what the other
was doing. By the incorporation of the Mission Board,
renewed impetus was given to mission labors, and a chan-
nel afforded by which the gifts of members to such cause
may receive proper credit and the whole effort be systema-
tized. Though only called into existence as late as 1895,
the board has already become the arm for reaching out
and building up the First Schwenkfelder Church of Phila-
delphia, the first mission of the church, organized De-
cember, 1898. It is also conducting work in China, India
and Armenia.
go The Pennsylvania- German Society.
Literary Fund. — The system of schools inaugurated
in 1764 became a part of the work of the Society. The
school plan will be considered in a subsequent chapter
(Chapter IX.). By conference action 1823, the system was
placed directly in the hands of the society, all members
being eligible as trustees and having the right of voting.
The fund was thereafter devoted to the repairing of the
school-houses, the education of poor children and other
benevolent purposes. As thus reorganized the fund has
been known in later years as the Literary Fund devoted
mainly to the publication of books and tracts.
Secret Societies. — In reference to secret societies, it may
be in place to remark that the whole trend of the life and
doctrine of the Schwenkfelder faith is opposed to the very
idea and spirit of secresy, to the taking of all oaths, to the
unchristian rules regulating their membership and adminis-
tration of funds. At the fall conference, 1820, in con-
formity with the spirit of the times then prevalent the
question was raised " whether, on account of the con-
tinued spread of the so-called order of Free-Masons, it
is not necessary to indicate the sense of the society in
reference to such societies for the sake of our mem-
bers and our children." The following resolution was
accordingly adopted : " Since the order of Free-Masons is
clothed in mystery and in many dark, typical and curi-
ous customs and much that is offensive is presented in
their processions and in the bearing of their members, and
since we are directed by the Bible and the writings of the
Fathers away from sin to our salvation and Saviour, Jesus
Christ, we must in the highest degree disapprove their
course if any of our members bind themselves by oaths to
such orders, and their course must be regarded as imper-
tinent behavior and we would herewith exhort all to keep
Freemasonry Denounced. 91
aloof from the same and on the contrary abide by Paul's
word, ' mind not high things, but condescend to men of low
estate.'" In 185 1 the following was adopted : " Resolved,
further, that it is contrary to and against the doctrine and
confession of this church that any member should connect
himself with any such order or with any secret society as,
for example, the Order of Free-Masons, Odd Fellows and
the like." After considerable discussion the General Con-
ference of 1897 agreed on a statement embodying the
earlier position and giving more explicit reasons for the
same.
Marriage Regulations. — The following regulations re-
lating to marriage were adopted at the fall conference,
1783. (i) The contracting parties must both be of our
own confession. (2) The consent of parents or guardians
on both sides must be secured. (3) The groom is to an-
nounce his intentions to one of the ministers, who is to in-
quire whether conditions one and two have been complied
with, whether both have become members of the society, and
whether they are willing to help to advance the interests
of the society. Ministers have the right to refer the groom
to the deacon and he to the society if the answers are not
satisfactory. (4) Such persons are to be instructed in
Christian doctrine. (5) Bans shall be published. It was
also resolved that in case the bride did not belong to the
society the groom was to try to persuade her to become a
member, and if she did not, the ministers were not to per-
form the marriage ceremony. The following year, at the
request of the society, Christopher Schultz drew up a form of
betrothal that might be recommended to the young. The
society was opposed to the intermarriage of those who are
closely related and at various times had occasion to take
up cases for consideration where the young failed to keep
92 The Pennsylvania- Gertnan Society.
this in mind. The rules and customs relating to marriage
and admission of members so frequently led the young to
put off the joining of church until they expected to be
joined in marriage that the matter on several occasions
became the subject of discussion in general conferences.
In 1827 the following resolution was adopted: "When a
person or persons of our confession or members of our so-
ciety have been married by ministers not of our society and
have afterward expressed sorrow for such step to a min-
ister or deacon, it shall become the duty of the ministers to
ask such party in public meeting whether he is still sorry
for such step, and if a satisfactory answer is received such
party shall not be excluded from membership." In 185 1
the question of " mixed marriages" was again raised and
it was resolved that, according to the doctrines maintained
by the society, both parties ought to belong to the same
faith. In 1866 it was agreed to permit the performance of
the marriage ceremony by ministers without publishing the
bans, if one or both parties did not belong to the society,
but to require the same in all other cases. The custom be-
came a dead letter without conference action about the
year 1877. The restrictions and regulations thus imposed
at various times were gradually moderated or abandoned,
so that many became a dead letter long before the revision
of 1897.
Church Discipline. — The very object of the organiza-
tion included the idea of discipline and the members would
have been grossly derelict in their professed purposes as a
society if they had paid no attention to the faults of their
erring brethren. In 1784 it was resolved that members
who were guilty of such excesses or vices as dancing,
swearing, drinking, gambling, etc., were to be reproved
publicly and were to make public confession that they had
Church Discipline. 93
done wrong, that they were sorry for the same, that they
asked pardon and would promise to avoid such sins in the
future. In 1797 it was agreed that members who failed to
pay their debts excluded themselves by their own conduct
from the rights of membership. Hence they could be
treated as non-members and might be sued at law. The
church had its cases of discipline like other churches ; the
members erred in their ways as do those of other confes-
sions. Many of these failings have been covered by the
mantle of the past and the charitable hearts of the mem-
bers blotted out the record of these shortcomings by a
resolution adopted in 1805, that all reference in the min-
utes to former cases of discipline was to be stricken out
and that in future such cases were not to be recorded.
Work of a disciplinary character by deacons was thus con-
signed 10 oblivion and can not be referred to for prec-
edence. Later on, however, the secretaries made such
direct reference in their minutes to persons involved in
discipline that it becomes easy to identify the parties under
consideration. Cases of drunkenness, strife between mem-
bers, improper use of money, unjust settlement of estates,
fraud, etc., are noted in the minutes and in a few instances
were continued from conference to conference. In these
cases the action was calm, firm, charitable, deliberate. As
a final resort after the failure of efforts at redemption,
membership was cancelled. If those whose names were
thus cancelled afterwards mended their ways, they were
on proper expressions of penitence and confession received
again. In the year 1846 the question was raised whether
it would not be proper to substitute confession in conference
for confession in open meeting before the society which
had been the custom since 1784 but no change was effected.
In 1852, however, a modification was brought about. It
94 The Pennsylvania- German Society.
was then unanimously resolved that, in cases of discipline
where the transgression does not bring a stain upon the
whole society, and the transgressor after due exhortation
professes proper penitence for his errors, no public confes-
sion should be required, but that if on account of the posi-
tion assumed by the transgressor the matter had to be
brought before the conference, public confession should be
required. This regulation was amended in 1865 so that
public announcement was to be made in case of private
confession. The deacons were the ordinary channel
through which the church administered its cases of disci-
pline. At times committees were appointed to hear and
adjust cases or report the same to conference.
Chu7'ch Business. — In the transaction of business as a
society, no distinction was or is made by Schwenkfel-
ders, between minister and layman, all having equal rights
and privileges. Regular general conferences have always
been held twice each year and special conferences as occa-
sion required. District conferences met from time to
time but seemingly no clear limitation of rights was made
between the general and district conference. A moderator
and a secretary for each district were elected at the general
conference who usually, through reelection, served many
years in succession. The conferences were and are purely
democratic in theory, but in practice neither the young
male nor the female members seemingly took any great
part in the deliberations, during the early days of the
organization. In the early minutes one reads that the
Uaus-vdter met and in the Constitution and By-Laws
of 185 1 that the ministers are to be elected by the Haus-
vdter. This term should mean head of a house, but it
seems to have been used in the sense of male mem-
bers. It was made to mean members by the Constitution
Schwenkfeldcr Costume. 95
and By-Laws of 1851 and male members by the English
translation of the same in 1888. By the Formula of 1898
all members have equal rights and privileges. With re-
spect to the transaction of business the following items
may be noted. In 1782 it was agreed that it should be
the duty of members to report to the secretary all subjects
that they wished to have discussed at conference. Voting
by ballot was agreed upon in 1783 with the proviso that
the voting was to be secret and that those who were not in
attendance at any particular conference might send their
1 allots. A resolution was adopted calling upon the mod-
erator to make an address appropriate to the occasion, a sum-
mary of which was to be inserted in the minutes. In 1815
a question arose concerning the taking of testimony from
parties who were not members of the society. It was
agreed that such taking of testimony should be permissible
but that such witnesses should not be admitted to the con-
ference. At the conference in October, 1840, the custom of
opening the session with prayer was made by resolution the
established rule. At the fall conference, 1849, ^^ ques-
tion was raised whether the members were sufficiently ac-
quainted with the constitution and regulations of the society
and whether some persons might perhaps not have failed
to become members through lack of such information.
Accordingly, Reverend Joshua Schultz was authorized to
prepare for publication a summary of the laws and regula-
tions in force which was published under the title. Consti-
tution and By-Laws of the Schwenkf cider Society^ 18^1.
Clothing. — The subject of clothing is a comparatively
wide one and affords interesting material. The matter
has been frequently discussed in public and in private,
and has led to many a misunderstanding and censorious
word. Individuals have run to extremes, but the confer-
^6 The Pen7isylvania- German Society.
ences have as a rule been moderate in expression of
opinion. In 1786 the following regulations were made
with respect to clothing : (i) To discountenance all new
modes, goods and styles that evidently only serve to clothe
oneself in an extravagant and shameless manner to draw
attention and to cultiv.ate pride. (2) To permit members
to use such styles in their clothing as are used generally
by the good people of the community, forbidding unjust
criticism of those who saw fit to adopt what all the com-
mon people of the vicinity were using. (3) To encourage
the use of home-made clothing, of what members can
raise and prepare for themselves. In 1842, after consid-
erable discussion, the rules as given in the Constitution and
By-Laws oj" i8ji, were adopted as follows: '* In order
that with the mode of dress there may be no abuse prac-
ticed, it must be (i) comfortable, protecting both the body
and the health, (2) it must be adapted to prevent evil desires,
that those members are thereby covered whose sight might
stir up impure desires. It may (3) be suitable to one's
condition, that is, one may wear such clothing as other
Christian and reasonable people of our condition, which
best indicate and promote purity and humility. A Chris-
tian may (4) according to the circumstances of the times
arrange his clothing, that he may for example go forth
on a festival day different than upon a time of mourning.
(5) He may also adapt himself to the custom of the time
and place when such custom does not contain in itself
anything that is sinful and does not conflict with pro-
priety of conduct and decency, and whilst he does not
place any holiness in this that he wears the old style of
clothing, he nevertheless should guard against, at the same
time, imitating all the new styles and much less will he
make it his business to introduce new styles. They fol-
lowed Pope's famous rule :
SchwenJif elder Calligraphy
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t)fi<V f!f iif^/ .^(iljtir "5d' ^)i#njn)fn ^*fi/
y>'i> .^ff/ '^yt^T^w^ ^vic,: !>;/,
i^Jr^^^.
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'^\VAmi\
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SPECIMEN OF SCHWENKFEI.DER PEN WORK, ORIGINAL IN FOUR COLORS.
98 The Pennsylvania- German Society.
" In words, as fashions, the same rule will hold ;
Alike fantastic, if too new of old ;
Be not the first by whom the new are tried.
Nor yet the last to lay the old aside."
It is probable that no attempt was at any time made to
prescribe any religious garb or dress for the members,
although custom had considerable influence over them
even in this respect, and they seemingly were known by
their clothing.
Memorial Day. — At the organization in 1782, the offi-
ciating at memorial days, observed since 1734, was by vote
made a regular duty of the ministers, the distinctive reli-
gious tone of the services being thus preserved. Since
1 791 the exercises with one exception have been held al-
ternately in the meeting houses in the so-called Upper and
Lower districts, on the twenty-fourth of September or on
the twenty-fifth, if the twenty-fourth fell on Sunday. On
account of having forenoon and afternoon sessions, pro-
vision for dinner at the house of worship has been made each
year, presumably from the earliest observance of the day,
so that worshippers would not be compelled to return to
their homes for the noonday meal. After dismission the
benches were covered with pure white linen, and on the
table thus hurriedly prepared a simple repast of bread,
butter and apple butter was soon spread and served, each
helping himself with due decorum, and always heartily
enjoyed. The exercises on these days have uniformly
been of a devotional nature. The singing of hymns, the
offering of prayers, the delivery of one or more sermons,
the recounting of the cause of the observance of the day
have always been a part of the program. In recent years
there has been a tendency to widen the scope and influence
of the day by trying to secure for it a more general attend-
ance by descsendants irrepective of church connections.
Use of the Sacraments. 99
The Sacraments. — A few words seem in place in this
connection bearing on the use or non-use of the sacra-
ments among the Schwenkfelders. In Europe they did
not celebrate the sacraments because the church and the
state would not allow them. Immediately after the migration
they were in such a disorganized condition that the institu-
tion of such an important step could not be thought of.
The lack of complete organization before 1782 was re-
garded a valid reason for not instituting the sacraments.
This non-use had become a fixed and deeply-rooted habit
at the time of the organization, the influence of which has
scarcely disappeared at the present day. The position of
the people on this subject at the time'^of the organization
is indicated by the following facts. Christopher Schultz
issued the first edition of his catechism in 1763. In revis-
ing it he had the advice of all the Schwenkfelders and the
advantage of the use of it for twenty years. In the second
edition, issued 1784, he answered affirmatively the follow-
ing question, not found in the first edition : Does baptism,
therefore, belong to the proper service of the gospel? In
his Compendium or Glaubcnslchre^ Christopher Schultz,
at the close of the discussion of the sacraments of the
New Testament, says: "We should carefully guard our-
selves against all abuse of this sacred institution in order
that we may not fall under the condemnation of the Lord.
Inattention to the same must be displeasing to the Lord
and contrary to His will of love, since He well knew what
is good and wholesome for us and serviceable to the in-
crease of His Kingdom and Christian Communion." Di-
rectly after the organization in 1782, the ministers were
instructed to preach several sermons each year on the sac-
raments. In response to this, Christopher Kriebel preached
a series of twenty sermons, two each year, on Baptism and
lOO The Pennsylvania- German Society.
the Lord's Supper. George Kriebel preached a like series
and Christopher Schultz also began a series. John Schultz
wrote a letter which was published in a German paper of
the year 1820, from which the following words are quoted :
*' That the sacraments are not outwardly observed results
mainly from the cause that our forefathers in Germany did
not have the freedom to gather a church and observe them
as they deemed proper. On their grievous journey from
Silesia to Saxony and thence across Holland and the sea
and during the first years in this country, the subject was
not to be thought of. They thus had to work their way
through for more than 200 years without such holy ser-
vices. At their closer organization in 1782, omission had
become custom that has continued since, but we flatter our-
selves with the hope that such things may in the future not
be left out of consideration." About the year 1840, a con-
siderable discussion arose about the institution of the sac-
raments which finally led to the resolution that the minis-
ters should have the right to baptize and hold communion
with all the believers (members) who sincerely desired the
same. During the years 1856-58, another period of dis-
cussion manifested itself, the outcome of which was that
the ministers were appointed a committee to draw up rules
and regulations for the proper observance of the sacra-
ments. The committee met, and after some effort, com-
promised on a report, and then the matter came to a rest
again. Agitation started up anew about the year 1874,
which led to the publishing of the committee report of
1858 and of two sermons by Weiss and Hoffman and
finally resulted in the institution of the sacraments in the
Lower District at the private house of Anthony K. Heebner
in 1877. A wave of earnest discussion, argument and re-
crimination followed which occasioned the appointment of
Present Modes of Activity. loi
a compromise committee in 1888. This committee went
to work, toiled on and finally made its report, which was
adopted and printed in 1894. By virtue of the committee
report, opportunity was given in the Upper District for bap-
tism and communion and has been regularly continued
since. The charge has often been made that the Schwenk-
felders are opposed to the sacraments, but the charge can
not be substantiated. The published writings, the many
unpublished manuscripts, the action of conferences, veri-
fied traditions, are all evidence to the contrary. Many a
vigorous protest may be found against the abuse of the
sacraments in these references, but against the proper use
thereof none whatever. The fact is not overlooked that
all along individuals have maintained the views of the
Friends about the use of externals, but these never repre-
sented the consensus of opinion of their fellow-members
as a body.
It will not be amiss to close this chapter by quoting the
following from a recent tract :
"Present Modes of Activity.
"I. The ministry — jealously guarded as to purity of
doctrine of incumbents by the members of the churches.
*' 2. Public worship — evangelical, simple, flexible as to
time and manner.
"3. Sunday-schools — maintained since the migration in
1734-
"4. Catechetical instruction — adapted to train the young
in the doctrines of the church.
** 5. Charity Fund — founded in 1774, through which the
church has always cared for its unfortunate members.
"6. Perkiomen Seminary — a preparatory school for
both sexes.
I02
The Pennsylvania- German Society.
"7. Board of Missions — incorporated in 1895.
"8. Board of Publication — the publishing medium, con-
ducting the work on the Corpus Schwenkfeldianoru^n.
"9. Ladies' Aid Societies — organized to direct and
undertake certain lines of charitable work.
"10. Christian Endeavor Societies — working in har-
mony with the United Society."
CHAPTER VIII.
The Relation Between the Schwenkfelders'^and
zinzendorf in pennsylvania.
Y object in this chapter will
i^ be to summarize the chief
items of interest relating
to the connection between
Count Zinzendorf as their
former friend in need and
the Schwenkfelders after
their migration in 1734.
The earlier experiences
have been touched upon in
a different connection. For a discussion of the general
development of Moravian church life in America, the
kind reader is referred to special books on the subject.
In Memorials of the Moravian Churchy Vol. I., page
157, the statement is made that " George Bonisch, Christo-
pher Baus and Christopher Wiegner arrived at Philadel-
phia on the St. Andrew, Captain Stedman, September 22,
1734. This vessel brought the Schwenkfelders whom
Zinzendorf had received at Berthelsdorf, on their banish-
(103)
104 '^^^'^ Pennsylvania-German Society.
ment from Silesia. Bonisch accompanied them to Penn-
sylvania at their request and during their stay resided at
Wiegner's." These are the three to whom Cranz refers
in his history in these words : " Three brothers were sent
with them (the Schwenkfelders) who at the request of
them were to aid in caring for the temporal and spiritual
welfare of the Schwenkfelders." Recognition of such a
mission and request in the writings of the Schwenkfelders
has not been brought to light. Augustus Gottlieb Span-
genberg, A.M., of the University of Jena, later Bishop of
the Moravian Church, than whom Count Zinzendorf alone
stood higher in the councils of the Moravian Church, had
expected to accompany the Schwenkfelders because he
had noticed in them an earnest Christian spirit, but when
knowledge came that they were to go to Pennsylvania and
not to Georgia as he himself had hoped, Spangenberg
was delegated to conduct a company of Moravian emigrants
to Georgia. While Schwenkfelders were founding new
homes in Pennsylvania, Spangenberg was caring for the
band of Moravian immigrants who had arrived in Savan-
nah, March, 1735. After he had established the in-
fant colony and had been ordained a presbyter of the
Moravian Church by Bishop Nitschman who had recently
arrived in the colony of Georgia, he left March 15, 1736,
with letters of recommendation from Governor Oglethorpe
to Thomas Penn to take up his mission proper in Pennsyl-
vania. Christopher Wiegner must have been expecting
him on his farm at Towamencin about this time. He
wrote in his diary, April 3 : "I came home tired from
plowing but said that if Spangenberg were in the city, I
would go that night to see him." The next day Wiegner
said he must come. Hardly had he said this when in
stepped Spangenberg and surprised them as the family
THE FENNSYLVA/NIA-GERHAN SOCIETY.
5CHWENKFELDER GRAVEYARD AT CHESTNUT HILL.
Bishof David Nitchman. 105
sat at the dinner table. From this time on until his recall
to Europe in 1739 he made his home with Wiegner, going
away of course for longer and shorter periods on account
of his duties as demands came upon him.
The object of the coming of Spangenberg, as of
Wiegner, Bans and Bonisch, was in part at least to bring
the Schwenkfelders over to the Moravian faith. On the
day following his arrival he wrote: "I will visit the
people, offer them my peace, place myself at their service,
hear, ask and answer as it may please them, wishing that
God Himself may open a door." During his stay he would,
as opportunity presented itself, take part in the operations
of the farm. Reichel says: "He took many practical
lessons in ploughing, threshing and other agricultural ele-
ments, by which he became well qualified for future use-
fulness in the economies of Bethlehem and Nazareth." To
his dying day he looked back with pleasure to the happy
and peaceful days spent on the Wiegner farm. Wiegner
makes many references to these experiences to which space
permits but fragmentary reference.
On the fifth of May, 1736, Bishop David Nitschman
arrived and on the eighth went to " Cainstook " accom-
panied by Spangenberg. The Bishop left again on the
twenty-second of May. About the middle of the month
Spangenberg wrote that the Schwenkfelders who lived
greatl}'^ scattered received him m love on his visits and that
he hoped that many might be converted. Wiegner relates
that they were at Kriebel's (probably Melchior Kriebel's)
on the twentieth of June, 1736, and that Spangenberg
spoke and Bonisch prayed. George Weiss soon called
at their home and remonstrated with them saying that " we
disturbed them and that we should let them alone, that
they would leave us alone, that w.e were not agreed and
io6 The Pennsylvania- German Society.
that he knew of many people who prayed and acted very
earnestly of whom terrible things were heard later ; and
that it was in vain to unite the Schwenkfelders and the Mora-
vians. * * * Because Spangenberg spoke very mildly
and peaceably we would have to wait a few years to see
whether he would continue thus." On the ninth of July,
Weiss made a call at Wiegner's and had an extended
discussion of doctrinal points with Spangenberg and
they seem to have been quite friendly. The next day
Spangenberg left for St. Thomas deputized by Nitsch-
man to hold a visitation. Thus he was called away from
his work for a season. He returned in November, fol-
lowing.
In February, 1737, George Neisser arrived at Wiegner's.
He had been deputized by the brethren in Georgia to
report their distress to Spangenberg and to urge him to
repair to London to lay their grievances before the
" Trustees for the Colony of Georgia." Wiegner relates
that he and Spangenberg early in March discussed the
advisability of visiting Georgia, that in April after consulta-
tion, the Schwenkfelders advised his going, upon which he
made up his mind to go. On the twenty-ninth of April,
Weiss and Spangenberg started afoot for Germantown,
arriving there about midnight. Wiegner records thanks
for the blessed communion on the way. In May, Spangen-
berg sailed for Georgia accompanied by John Eckstein.
In August, Wiegner wrote a letter to Count Zinzendorf in
which he related Spangenberg's affairs and requested
instruction concerning certain letters and the standing of
George Bonisch, since it was good neither for him nor
for the others that he did not know how long he was to
stay. He also spoke of the kind reception given to
Spangenberg by the Schwenkfelders.
Spangenberg^s Return. 107
Spangenberg returned from Georgia to Wiegner's early
in September, 1737. In December the two went to Phil-
adelphia. They seem to have had a warm discussion,
Spangenberg wanting to start special regulations in exter-
nal matters, like eating, sleeping and clothing. Wiegner
wrote: "God gave grace that we could understand each
other, and Spangenberg made promises and we loved each
other and rejoiced together." On the thirtieth of Decem-
ber Wiegner entered this interesting note in his diary :
" Started on our journey. Neither of us felt well, yet we
had a prompting towards such a journey. The Lord made
all things work together for the best. Until we came to
the Swamp, we were in great distress spiritually. We
sang and prayed in our misery and comforted eath other
and the grace of love and communion manifested itself
strongly on the whole journey." On the seventh of Janu-
ary they came back from the visit in blessing and peace.
It is probably with reference to this trip that George Neisser
says : '* Spangenberg and Christopher Wiegner at one time
made a visitation to Falckner Swamp, Oley and Cones-
toga among the Ephrata brethren and among the so-called
' New-mooners ' in Conestoga Swamp with John Zimmer-
man and found many upright souls, but greatly divided
with respect to theories and non-essentials."
Wiegner made the following entry in his diary January
19, 1738: "Attended services at M. Kriebel's. George
Weiss said the Bible was a sealed book and was only for
the s?cinis [Heilig-recofjwiandirte) — hence his 1,500 hymns
and other literature. This affected me so much that I
made a loud exclamation and Br. Sp. (Brother Spangen-
berg) did the same which stirred up considerable uproar.
George Weiss wrote a letter to which we replied again."
This stormy meeting meant much. An extensive corre-
io8 The Pennsylvania- German Society.
spondence followed. It was more than a mere clashing be-
tween Weiss and Spangenberg. It was rather a clashing
between two great systems of thought — Weiss defending
Casper Schwenkfeld and Spangenberg representing Zin-
zendorf, a professed adherent of the Lutheran faith, al-
though the great defender of the Moravians. The fol-
lowing April Wiegner wrote: *' George Weiss rejects
us," and Spangenberg wrote : "The Schwenkf elders form
themselves wholly into a sect and completely close them-
selves against all others who do not approve of their
cause, whereby consciences are bound and the spirit of
Christ is quenched. I can reject no brother nor separate
myself from him to win others and be a means of salvation
to them. The Lord will show what the outcome will be.
We do not say much, but have expressed ourselves both
orally and in writing." Reichel says : " In 1738, when visit-
ing theSchwenkfeldersforthe third time, he {^Spangenberg)
complained of their exclusive sectarian spirit, by which the
consciences are burdened ; but it is still more likely that
Spangenberg, ' still too learned to be an apostle ' (as Zin-
zendorf expressed it) and lacking experience, did not al-
ways meet them, and especially their minister, George
Weiss, with that Christian candor and liberality which
alone awakens confidence, and which in later years was
the brightest ornament of Bro. Spangenberg's career."
In Fresenius we find these words : "At first for a consid-
erable time Spangenberg attended their meetings, adopted
their mode of dress, associated much with them, and they
permitted this for a time, although they knew his principles
while yet in the old country, but they were disinclined to
enter into a more intimate familiarity with and submission
to him, until at last George Weiss, their preacher, who was
not at all inclined to adopt the Herrnhuter form, and espe
The Ski f pack Brethren, 109
daily not their outward ceremonies and manner of teach-
ing, forbade his further teaching or acting in their meet-
ings."
George Neisser, who lived with Wiegner for a while,
says: *' Through condescendence towards the Schwenk-
felders the whole company (Wiegner, Spangenberg and
the others at Wiegner's house) attended their services and
in clothing and other matters adapted themselves to them.
But when it was perceived that this condescension and
other inducements to love as well as the efforts to win
them would bear no fruit, a gradual withdrawal took
place." Sunday services were then instituted at Wieg-
ner's, to which particularly on festival occasions and in
summer time there came among others : From Skip-
pack : Heinrich Frey, Johannes Kooken, George Merkel,
Christian Weber, Jost Schmidt, Willhelm Bossens, Jost
Becker ; from Friedrichstown (Frederick Township) :
Heinrich Antes, Wilhelm Frey, George Stiefel, Heinrich
Holstein, Andreas Frey ; from Matetsche (Methacton) :
Matthias Gmelen, Abraham Wagner ; from Oley : John
Bertolet, Franz Ritter and Wilhelm Pott ; from German-
town : Johannes Bechtel, Johann Adam Gruber, Blasius
Mackinet and George Benzel. Monthly conferences were
also held, which continued until 1740. It was probably
in this connection that the name "The Associated Breth-
ren of the Skippack" arose.
On the fifteenth of March, 1739, Wiegner wrote that
Spangenberg had received a call to Germany and that
they were thus placed in great straits ( Wir stehen sehr in
der enge). The following August, Spangenberg accord-
ing to Reichel left for Europe without having had the
pleasure of seeing much fruit for his labors. It used to be
said that he came to Pennsylvania a very wise man, but
no The Pennsylvania-German Society.
had returned a much wiser man. Before his return he
wrote : " My plan is to declare freely to all that in Christ
Jesus naught but a new creature avails, such a one we
will consider a brother ; others are but men of the world
and cannot stand before God. We will not concern our-
selves whether a man has a particular name but whether
he believes on the Lord Jesus Christ and walks in the law
of love." These words can easily be duplicated from the
writings of Casper Schwenkfeld. The words do honor
to any follower of the Lord. One might almost be tempted
to ask, Did a Schwenkfelder utter these words? In
fact we find that Zinzendorf told Eckstein that Spang-
enberg was a Schwenkfelder. What he meant by such
a statement is not made clear. Isaac Schultz wrote in
1839 *^^^ Spangenberg loved and read Schwenkfeld's writ-
ings, and that he would have remained with his friends
if he had not been called away. Verification of this state-
ment has not been possible from other sources. What
would have been the result if he had not been called away?
What would have been the outcome if George Weiss had
been a mercenary, and sought to draw the Associated
Brethren of the Skippack into the Schwenkfelder fold?
April 25, 1740, the remnant of the Moravian colony in
Georgia came to Philadelphia on board of the sloop
Savanna with Whitefield, the well-known leader of the
Methodists. Reichel says: "They were greatly disap-
pointed at not finding either Spangenberg, who had left
for Europe or Bishop Nitschman, whose early arrival was
expected. They went to Wiegner's, next to Henry Antes
and then back again to Germantown." Meanwhile Mr.
Whitefield had bought 5,000 acres of land in Northampton
County for the purpose of erecting a school for negroes.
On May 5, he came to Wiegner's plantation in Skippack
Zinzendorf s Zeal. Ill
to see Peter Bohler concerning the intended building.
Many people assembled to see and hear the famous Mr.
Whitefield, who preached to them in English followed
b}'' Peter Bohler in a German address. In Whitefield's
journal are found these words : "Preached at Skippack
sixteen miles from Montgomery where the Dutch people
live. It was seemingly a ver}'' wilderness part of the coun-
try ; but there were not less I believe than 2,000 hearers."
Wiegner's diary closes with April, 1739, so that it furnishes
no information concerning this or subsequent visits or affairs.
From other sources we learn, however, that Eschenbach,
Ranch, Anne Nitschmann, Molter, Zeisberger and other
Moravians enjoyed the hospitality of the home of Chris-
topher Wiegner, his sister and mother.
Zinzendorf's missionary zeal is appropriately expressed
in his own words of August, 1741 : " I am destined by the
Lord to proclaim the message of the death and blood of
Jesus." He longed to preach Christ crucified and to
build up a true church unto the Lord. Reichel says :
"Zinzendorf was of the opinion that the best field for
unrestrained general activity for the Kingdom of God
would be in Pennsylvania ; for in a country and among a
people where there were as yet no ecclesiastical organiza-
tions whatever there could not be hindrances such as he
met elsewhere — hindrances founded upon and emanating
from ecclesiastical usages and customs of old standing.
Therefore if anywhere on earth his ideal of ' a church of
God in the Spirit' could be realized, Pennsylvania, he
thought, might be that countr3^" With this in mind he
came to Pennsylvania in December, 1741, to labor among
the diverse churches and sects scattered throughout Penn-
sylvania. Within ten days after his arrival he called on
Wiegner and preached a sermon on John III. 16 and
112 The Pennsylvania- German Society.
Matt. XVI. 19 which seems to have given scant satisfac-
tion. Wiegner's "Associated Brethren of the Skippack"
probably formed a factor in the count's decision to come
to Pennsylvania. Hence it was but the natural thing to
make such a prompt call at Wiegner's home. A few days
later, December 15, O. S., a call was issued signed by
Henry Antes one of the frequenters at the meetings at
Wiegner's for a general meeting at Germantown of mem-
bers of all denominations " not for the purpose of disputing
but in order to treat peaceably concerning the most impor-
tant articles of faith and to ascertain how far they might
all agree in the most essential points for the purpose of
promoting mutual love and forbearance."
In pursuance of the call a synod was therefore held in Ger-
mantown on New Year's day, O. S. Christopher Wiegner,
according to some reports, seems to have been one of the
important members of the gathering. Christopher Saur
said concerning this synod : " The Schwenkf elders knew
him (Zinzendorf) and had lived with him. Of these none
came. Two who lived in Germantown were prevailed
upon to attend, but when they saw that they were only
wanted in order that it might be heralded abroad that they
too had attended they went home." It seems that Saur
did not class Wiegner as a Schwenkfelder or did not know
of his attendance. The scant attention given the gathering
by the Schwenkfelders, the displeasure aroused by their
not migrating to Georgia originally, the non-responsiveness
to the labors of Bonisch and Spangenberg, the sly syco-
phancy of others, probably put Zinzendorf into a frame
of mind that on slight provocation might lead him to im-
prudent acts and this indeed happened all too soon.
On Epiphany, January 6, Zinzendorf preached the
second time at Wiegner's and was listened to by the
Controversy. 113
Schvvenkfelders who rejoiced to see their former guardian
angel and benefactor. It seems that on the same day
eight of them called upon him at his house in German-
town. Both here and at Wiegner's controversy arose.
What took place was written out by the Schwenkfelders
and later published. Zinzendorf questioned them con-
cerning their confession of faith, their organization, their
hymns and other points. He said Schwenkfeld taught
error, rejected word and outward things or services, that
George Weiss led the people around by the nose and
taught errors, that it was easier to preach to Satan than to
them, that he had power over them and was bound to save
their souls, that he would not rest until he had destroyed
them and torn their children from them, that he would use
all his powers to tear souls from them and to save the
children from hell. They politely answered his questions,
saying among other things: *' After many attacks upon
us and our truth we left Germany and should it be that
here also we could not remain in peace, there would no
doubt be found again some other little spot for us. We do
not intend to depart from our confession." To say the
least, Zinzendorf did not show the wisdom of a serpent nor
the harmlessness of a dove in thus attacking a body of
people so well spoken of as the Schwenkfelders. A
few days later he and Bishop Nitschman called upon John
Eckstein, who had accompanied Spangenberg to Georgia.
Here the Schwenkfelders were again discussed, Zinzendorf
reiterating what he had said before to the Schwenkfelders
while Eckstein defended them, upon which the count became
quite wrathful, saying that he had power over them and
that he would pray the Lord to cast them out of his mouth.
Some time after this Zinzendorf actually consulted a
magistrate concerning his imagined power over them and
iiq. The Pennsylvania- German Society.
was told that if he had paid no ship-passage for them, he
could have no power over them. What the outcome
would have been had the passage been paid by the count,
no one can tell. Would they have been sold as redemp-
tioners? Would they have gone to Georgia instead of
Pennsylvania, there to perish as did some of the Moravians ?
Zinzendorf's course of conduct was adapted to cause per-
plexity leading to conference and consultation. He was
continually making threats, seeking, as it appeared to the
Schwenkfelders, to tempt them to commit some outward act
against him but they, as was their custom, were seeking as
much as lay in their power to live at peace with all men
and particularly with him.
The second synod met January 14 and 15 at the house
of George Hiibner in Falckner Swamp. George was a
son of Doctor Melchior Hiibner who had migrated with
the Schwenkfelders but who was not in harmony with the
leaders and was not considered as one of the Schwenk-
felders at the time of his death in 1738. The son was un-
doubtedly influenced by the father and thus was probably
not a strict Schwenkfelder. He as a miller was a business
partner of Henry Antes and also a considerable land-
holder. Wiegner attended the synod and was granted the
freedom of the synods, being one of the members at liberty
to attend without further notice. The Schwenkfelders
did not send delegates to this nor to any subsequent synod.
The tumult incited by Zinzendorf on Epiphany must have
been noised about and must have aroused attention even
among the members of the synod and was in itself ample
excuse for non-attendance.
At the third conference held in Oley, February 10-12,
the proposition was made that if the Schwenkfelders had
any complaints against Brother Ludwig (Zinzendorf) they
should present themselves at the next synod.
Pennsylvania Synods. 1 15
The fourth synod met in Germantown, March 10-12.
A letter written by Casper Kriebel dated, " Domentz,
March 7, 1742," replying to one by Christopher Schultz,
raising the question of making a defense against Zinzen-
dorf, contained the words : "It is the opinion of myself
and some others that it is not advisable to attend said con-
ference. Hitherto we have had nothing to do with him.
He indeed makes pretensions against us, but these are
European and not American." According to Reichel,
" when Zinzendorf entered and found that only those had
made their appearance who were really one in spirit — the
Mennonites and Schwenkfelders having sent no deputies
— he felt that the proper objects of these meetings would
not be gained and proposed to dissolve the meeting at once,
but this proposition was overruled by the synod."
The day previous to the opening of the synod, Wiegner
and Zinzendorf discussed the Schwenkfelders and Wiegner
told the count that in certain respects he had labored under
misapprehensions. The result was a letter by Zinzen-
dorf dated " Germantown, March 20, 1742," (N. S.) He
recounted the experiences at the previous Epiphany, tried
to justify his own conduct, saying among other things : " I
declared to your attending deputies * * * how I thought
to proceed. * * * I would fix a time of three months for
your false teachers, unconverted overseers and blind
leaders ; if during that time some one who knows the cross
of Jesus would take you in charge, convert some of you,
introduce the holy sacraments and thus make you capable
of the name of a church, then I would have to let you
stand in the Lord, for you would then be an ordinary
religion. But in case the heretofore and still existing con-
fusion should continue and according to your own confes-
sion to me no one became converted, false doctrine should
ii6 The Pennsylvania- Ger^nan Society.
continue in vogue, the sacraments remain absolutely abol-
ished and when one inquires of you for foundations,
nothing be left but the bare name of the sect, the par-
ticular dress and perhaps an empty word sound about the
dead letter, inner word, spirit and the like ; then rather
than permit you to become scattered here and there to
desert and connect with other sects to become false separa-
tists and thus to permit your entire ruin, I would concern
myself earnestly about you with this purpose to make a
beginning while you were here, to visit you specifically, to
gather and improve you, to remove the hirelings from you
in case they withstood me, to tear the sheep out of their
mouths. * * * I therefore wanted to remind you that the
time is approaching and terminates on the sixth of April,
when you are again invited to a conference."^
To this letter Balzer Hoffman and other sundry friends
politely replied that they would not attend the conference
or synod, that they commended themselves to God and that
they conceded to all the privilege of acting as seemed best
to them. Zinzendorf replied again as follows : " While I
hereby charge you publicly before the all-seeing eyes of
God the Saviour as well as before every honorable man
that you have committed the spiritual and temporal care of
your people to me in writing in case you should dwell out-
side of my territory and particularly outside of Europe and
indeed partly in naming Pennsylvania. But I do not wish
to lay the writing before you, because you treat me with
sophistical artifices and I (the appointee of Jesus as Re-
former of the Schwenkfelder religion) being obliged to
proceed apostolically desire that you give me the following
* "It was an empty threat that these people should fear and at once prostrate
themselves, for they did not come and paid no attention to his dictatorial coua-
sels, but remained quietly away from him and since that time he could not
undertake anything further against them."
Release of Zinzendorf. 117
written obligation under your name that until after your
death you will take the charge upon yourselves ; in that
event this paper will serve you as a strong obligation on
my part that I will defer my services as reformer of the
Schwenkfelder religion until your death, unless it should
happen that some souls among you would request me to
perform such service whom I would at all times accept as
my children," etc.
The following is the form of release proposed: "We,
the undersigned, release Count Louis von Zinzendorf in
the sincerest and most effective manner before God and
man of and from all temporal and spiritual care of the
Schwenkfelders in America during the term of our lives."
The following rejoinder was then given by the Schwenk-
felders : "Out of veneration for your person we have
in sincerity replied to all demands heretofore made upon
us but finding that our simple yet truthful declarations
are construed as sophistry, we are compelled hereafter
absolutely to decline to take notice of any and every im-
portunity that may be made, both written and oral, until
we are shown that written power of our submission which
we are said to have executed. It is not the accusation but
the evidence that proves the case. We do not believe in
that entrusted instruction from Christ against our religion.
We decline the demand, we have neither the bestowed nor
assumed power or arbitrariness to treat with our people in
the manner indicated ; it would appear neither formal nor
proper, but rather it would appear foolish. By the help of
God we shall remain with ours, thank Him for our liberty,
place our trust in His provident care and commit ourselves
with all that may impend to Him. For what length of
time that entrusted reformation is to be suspended does not
give us any concern. With this simple declaration we
ii8 The Pennsylvania- German Society.
merely make known that we can not assume, much less
assent to what we are charged with. We can not imagine
why such a binding obligation has not been shown ere
this : as we frankly made known our intentions and com-
menced our journey publicly."
At the seventh synod the views of the members were
expressed concerning the religious state of nine denom-
inations in Pennsylvania. Of the Schwenkfelders the
conclusion was in part as follows : " The Schwenkfelders
so-called are in a lamentable condition. They have no
system of their own. In Germany they allow their chil-
dren to be baptized ; here they do not. Those who offered
to aid them they have rejected. Brother Thurnstein (Zin-
zendorf) brought with him and beside received here such
views of them as misled him into a severity which they
indeed deserved, but which their accusers deserved much
more. * * * He also sought a release from them show-
ing that they would decline his duty towards them dur-
ing their lives ; this they returned unsigned. He has at
this time a definite assurance from a sufficient number of
them that they neither need him nor expect to unite with
him."
The seventh was the last of the synods in which Zin-
zendorf participated and also marks the time when first
the Schwenkfelders could feel themselves entirely free
from the power of Zinzendorf . For sixteen years had they
in an unorganized condition withstood his efforts at " con-
version " and successfully stood by the faith of the fathers
placed in their hands as a sacred trust according to their
view. A heart of charity will not impugn the motives or
his love, but perchance may see in him one of God's lambs
wrapped in wolf's clothing, and actuated by a feudalistic
spirit entirely foreign to the genius of the church and
state in Pennsylvania.
Schivenkf elder vs. Moravian.
-I19
To a Schwenkfelder who fully appreciated his own sys-
tem of doctrine, it would have seemed preposterous to
adopt as his spiritual guide and teacher, Zinzendorf who,,
as report has it, taught that there were but two churches,,
the Roman Catholic and the Moravian, the former even
having lost its power, that the children of Moravian par-
ents did not need regeneration, that baptism of water was
regeneration, that claimed to be the " appointee of Jesus
as Reformer of the Schwenkfelder religion."
To guard against unwarranted inferences it will be in
place to say in conclusion that the most cordial relation
has always existed between Schwenkfelders and Mora-
vians and that it is to be hoped that the same may continue
in years to come.
WHKEI, FOR SPINNING OR TWISTING WOOI,,
CHAPTER IX.
Secular Education among the Schwenkfelders.
NOWLEDGE is power and its acquisi-
tion a Christian duty. In studying the
history of secular education among the
Schwenkfelders as a body, one finds
comparatively little material relating
to the first thirty years after the immi-
gration. It is evident that the immi-
grant Schwenkfelders were not of a
low type of intelligence. Very few of them made their
*' mark" at the time of their taking the pledge of alle-
giance. Their religious leaders, Weiss, Hoffman and
Schultz, probably aided the respective communities in win-
ning the elements of a practical education in the common
branches. Christopher Schultz in his Historische An-
merkungen says that about the year 1764 there was con-
siderable deliberation with respect to the establishment of
a school system for and by the Schwenkfelders. The
necessity for such schools was laid before the heads of
famiHes in a series of questions. A meeting was there-
upon held on the first of March, 1764, and money pledged
( 120 )
Articles of Agreement. 121
for the support of the schools. In June another meeting
was held when articles of agreement were adopted and the
system was inaugurated.
In the deliberations of June, the following principles
were agreed to, written out quite fully and illustrated by
references to a number of authorities :
1. Man by nature is lost, but is intended by God to be
eternally happy.
2. It is the duty of parents to bring up their children in
the fear of God and in useful knowledge.
3. A system of public schools is necessary to lighten,
but it can not remove, the duty of parents in this respect.
4. It is the object of schools to lead children into the
wisdom of God and the possession of useful knowledge.
5. Specifically it is their object to educate in godliness,
learning and virtue.
6. This principle concerning the object of schools is
founded on God.
7. The essential conditions of good schools are com-
petent teachers, order and regulations, a true fear of God,
impartation of useful knowledge, care of teachers.
8. A teacher ought to be godly, educated and of good
repute.
9. A faithful teacher must seek the true welfare of his
pupils.
10. It is necessary for parents and teachers to agree as
to methods to bring about the best results.
11. The moral training of children must not be over-
looked.
12. The reading of God's Word and the study of the
catechism should not be omitted from schools.
13. Reading and writing the English and German
languages, arithmetic and geography and other useful
branches should be studied.
122 The Pennsylvania- Gei'nian Society.
<?v
aor (AnitrioLiimq -d/tJ
aor ^nicrSaiiiu^ 'd^
d^vvvX marten
TITLE PAGE " GOSHENHOPPEN SCHUI, BUCH " OR MINUTE BOOK OF
SCHOOL-SYSTEM.
Fundamental Articles. 123
14. Provision should be made for the support of the
teacher.
At the time of the adoption of the afore-mentioned princi-
ples, the following regulations were also adopted :
Certain Agreements and Fundamental Articles for the
establishment, support and continuation of a school-system
in the districts of Skippack and Goshenhoppen as they
were agreed upon and determined by and between the
contributors thereto this thirteenth day of June, 1764.
Whereas, the faithful training of the young in read-
ing, writing and the study of the languages and useful
sciences, according to sex, age and standing and their in-
struction in the principles of morality, virtue and true re-
ligion contribute very much to the prosperity and welfare
of every community, which can be accomplished in no
way better than by the establishment of schools under wise
and proper regulations adapted to such undertaking and,
Whereas, the small community of people, known by
the name " Schwenkfelders " has hitherto been under irreat
inconvenience for the education of their children in the
useful elements referred to above through want of well-
regulated schools ;
Therefore, they took the matter to heart and met on
the first day of March, 1764, in Skippack and earnestly
deliberated how and in what form schools might be estab-
lished among them whereupon they concluded that it would
be most convenient to collect and establish a fund from the
proceeds of which the most, even if not all the expenses
for the support of such schools could be met, annually
their deliberations agreeing on the following conditions
and terms. The above-named took into consideration
their insignificant numbers and means in comparison with
the heavy expenses that would be incurred by such schools
124 The Pennsylvania-German Society.
and concluded that in view of these circumstances, it
would be advantageous to the encouragement of subscrip-
tions and the collection of a larger amount to regard the
sums brought together thus as a loan conditioned as fol-
lows : The said contributors and subscribers give their
respective contributions to the fund as a loan for a period
of sixteen years reckoned from the sixteenth day of May,
1764. Such sum shall be under the management of cer-
tain trustees in order that the interest thereof at 5 per cent,
per annum may be applied to the support of the said
schools in the hope and trust in divine direction that
meanwhile such necessary and important undertaking may
gradually be further encouraged by those favorably in-
clined and supported in true Christian spirit by gifts and
loans so that it may be continually strengthened. It is
their purpose not only to support the said fund according
to their ability but also to commend the same to their
friends as best they may from time to time. For it is their
aim, agreement and intention that as long as there are
children to be educated and as long as the fund can be
administered under the manifest favor of God, the said
fund shall be continued and the whole undertaking shall
be conducted by God's blessing unalterably according to
the following regulations.
Wherefore let all whom it may concern know that we
the above-mentioned contributors earnestly desire that this
undertaking may not be hindered or rendered ineffectual
and that it may be conducted according to principles of
prudence and discretion. Hence we have agreed upon the
following fundamental articles, regulations and rules to pro-
vide a prudent management of the fund and good govern-
ment of the schools before mentioned. Our true idea and
plainly evident wish is not to be changed or perverted
Control of School Fund. 125
respecting this but is to continue the same and remain in
full power forever.
1. Since the originators and contributors to the said
fund are of the people called Schwenkfelders, they re-
gard the undertaking as theirs and desire that the trustees
elected for the control of the fund and supervision of the
schools may at all times be prudent and reputable men of
the said community. But the idea and intention is that the
said school system shall be open .to the children of the
parents of any denomination, whoever they may be, under
this condition that they pay for the instruction of their chil-
dren, and that they and their children shall regulate and
conduct themselves according to the necessary regulations
hereby presented, as well as those that may be made here-
after by the trustees hereinafter mentioned. Whereby,
however, the impartial instruction according to the religion
of each as much as relates to the schools shall not be hindered.
2. On the second Monday in the month of March of
each year forever between the hours of 10 and 2 of the
said day the contributors to such school system (but they
must be such of whatever religious society as have already
subscribed or hereafter contribute, either to lend for a
time £20 or more or to donate £2 in Pennsylvania currency
or more to be expended for said school system) shall have
the right to assemble at one of the school houses designated
by the trustees, and then and there they or the majority of
those that have met shall vote by ballot for trustees of the
said school system for the succeeding year. The number
of trustees shall be five, or as many as the contributors
may agree upon, and these shall be reputable persons of
the community.
3. The said trustees or the majority of them shall have
power and authority to make, order and establish good and
126 The Pennsylvania-German Society.
necessary rules and regulations for the good government
of said schools, the officers of the schools and the scholars
who shall be amenable to the trustees collectively and in-
dividually, yet with the condition that such rules and reg-
ulations be in harmony with sound reason and the general
regulations of this general plan.
4. The said trustees or the majority of them shall have
full power and authority to examine and adjust all impor-
tant differences that may arise between the teachers and
pupils, or their masters, parents or those who may be in
authority over them, and the complaints of such as may
feel wronged, either teachers or pupils, or any of them ;
yet with this condition that by this article or whatever is
included in it, it is not intended that those in authority —
the teachers — shall be restrained from administering such
reasonable and moderate chastisement as they may deem
necessary.
5. The said trustees or the majority of them shall from
time to time elect and make agreement with school teachers
and for just cause dismiss and discharge the same ; also
dismiss and discharge unruly scholars and such as will not
conduct themselves in accord with the afore-mentioned rules
and regulations, as well as those who in unjust matters are
not properly admonished by parent, guardian, master or
mistress. In their election of school officers or school-
masters due care must be taken that persons of education,
wisdom, and unaffected piety and virtue are preferred and
that such are avoided as are known to be selfish, quarrel-
some and without affection. As far as possible they shall
adapt themselves to the instructions of the contributors as
agreed upon in June, 1764.
6. The said trustees or the majority of them shall have
full power and authority to have in their care, protection
Duties of Trustees. 127
and management the aforesaid fund and all money be-
longing to the same. They shall keep an accurate account
of the same and of their financial transactions, giving in-
come and expenses, loans and all the circumstances rela-
ting to the same. The obligation and security which they
give as trustees shall be ample and binding both as to them-
selves and their successors in office.
7. The said trustees or the majority of them shall faith-
fully use or invest all such money or income of such money
as many be contributed to said school system by will, pres-
ent or loan at all times as they may deem best for the true
welfare of the same in accordance with the herein-men-
tioned regulations, unless those that bequeath, present or
loan the money give order how the money shall be used,
which orders shall always be minutely followed in so far as
they are not contrary to the herein-embraced regulations.
8. The said schools shall be visited once in each month
by at least two of said trustees in order that both teacher
and pupil may do their duty. The trustees or the majority
of them shall meet whenever the said visiting trustees find
occasion to call them together and then to order and regu-
late the affairs for which they are appointed and for which
the said visiting trustees may have called them. They
shall keep a book at the expense of the community in
which to note and record all such matters as they may
have agreed upon with respect to the schools at their
meetings as well as accounts of all money which they re-
ceive, expend or pay out from time to time. The said
book shall be laid before the annual meeting of the con-
tributors for inspection.
9. In case, however, it should be discovered, seen and
recognized by the contributors, contrary to all expectation,
that the work thus instituted, the said school system, is
128 The Pennsylvania- German Society.
more harmful than beneficial to the worthy cause hereby
indicated, it is herewith agreed and resolved that in such
event the whole matter shall be brought to an end and res-
titution shall be made to each contributor or his heirs of
the money donated and of the obligations and securities
except what may have been expended.
lo. It is further the sense and idea that the contributors
or a majority of them assembled at any general meeting
shall have the right to make such further regulations and
to do and provide all such things as from time to time may
be found serviceable to the well-being and convenience of
the said undertaking — the school-system.
In witness hereof there follow herewith the names of the
founders, subscribers and supporters of the said school-
system together with the amount of money subscribed by
each.
Christoph Schultz ,
^50 a
loan
Casper Kribel
^50 a loan
George Schultz
30
George Kribel Jun.
30 '
George Schultz, Jun.
50
Abraham Kribel
30 '
Melchior Schultz
50
George Anders Sen.
5 '
Barbara Yeakel
40
George Anders Jun.
20 '
Andreas Warmer
20
Melcher Krebel
20 '
David Schultz
ID
Casper Seibt
30 '
Christoph Krause
40
Christoph Neumann
20 '
Christoph Yeakel
50
David Neuman
25 '
Balthasar Yeakel
10
Heinrich Schneider
20 '
Johannes Yeakel
50
Abraham Yeakel
20 '
George Heydrich
6a
donation
Gregorius Schultz
20 '
George Kriebel
30 a
loan
Rosina Wiegner
30 Nov. 27,
Christoph Kribel
30
(t
1766
Christoph Hoffman
20
<(
Andreas Haag
4 a donation
Hausz Chr. Huebner
30
'*
.QiiTTiTna
/'9\Ac\ r> r
The showing made by the subscription list is quite cred-
itable, although about twenty-five families were not repre-
sented. Of these, some had moved away, some had no
means, a few may not have been entirely in sympathy
Election of Officers, 129
with the movement and some did not join in any work of
the Schwenkfelders, not being looked upon as being of
the Schwenkfelders. The 840 pounds originally sub-
scribed was reduced to less than 800 by the withdrawal of
a few subscriptions.
In this effort they had the example of practically all the
churches around them : Mennonite, Reformed, Lutheran,
Quaker, Moravian, Presbyterian, Episcopalian, Catholic
— schools being conducted by all of these denominations.
It is not unlikely that they received suggestions and inspira-
tion from the establishment of the Germantown Academy,
1761 . Unlike these churches, however, they could not look
to the fatherland for aid, for there they had none to aid them.
They could not look to the provincial government for it
aided none educationally. They had the example of the
religious and secular community to use the lottery for rais-
ing money, for they had seen churches, parsonages, school-
houses, paved streets and general public improvements
made by raising money through such means. They chose
the cheapest and best way of giving — by giving. Space
forbids any detailed references to the prominent and com-
mendable features of the plan which will become evident
to the attentive reader on its perusal.
The first election of officers took place August 10,
1764, when the following trustees were chosen: Melchior
Schultz, Christopher Schultz, Christopher Yeakel, George
Kriebel and Casper Kriebel. The first teachers were John
Davis and John Doerbaum. The former conducted a
school for six months in the home of Christopher Schultz
at a salary of £20 ($53.33) and board for the term; the
latter, for the same time in the house of George Anders
for £10 ($26.66) and board, light and fuel. Melchior
Wiegner and Melchior Schultz jointly conveyed to the
9
130 The Pennsyl-vania-German Society.
trustees, September 24, 1764, two acres and fifty perches
of meadow land for the benefit and use of the schools and
the school teacher. The trustees made improvements on
the land the following spring. The land reverted to the
original owners seemingly by provision of the deed of
conveyance.
The first school-house was built in 1765, in Towamencin,
close to where the Schwenkfelder meeting house now
stands, and a dwelling house for the teacher was erected
a little later. Verbal promises were made at the time
which, when it was proposed to put them into writing, led
to misunderstandings followed by recriminations affecting
even the attendance at the meetings for worship on Sun-
day. The following spring (1766), at a business meeting,
several of the subscribers said they were a thousand times
sorry that they had joined in the movement to establish the
schools. The dissatisfaction had not even died out in 1771
when a censorious paper was sent to the trustees of the
Goshenhoppen district.
One of the early teachers gave considerable trouble to
the trustees on account of his doctrinal standpoint. He
was a great friend of the writings of Dippel and Edelman,
and went so far as to quote objectionable passages from
their writings in setting the copy-books of the pupils. It
is needless to say that he was not reengaged ; nothing
different could have been expected from a people who
jealously guarded their children with respect to purity of
Christian doctrine. Christopher Schultz was a great friend
of a generous education, and, while schools were thus
being conducted by the trustees, received into his family a
number of Qiiaker boys for a time to teach them the ele-
ments of German. His own children were doubtless also
pleased thus to have the chance to learn a little English.
Financial Misfortunes, 131
For their benefit Schultz translated into English a short
essay by Schwenkfeld on the Christian life.
On account of the small number of contributors it was
agreed, 1770, that the sons of contributors to the original
fund should have the right to vote if they were twenty-one
years of age and should be eligible to office if they were
married. Prior to 1790 the schools of the Upper or Gosh-
enhoppen district were conducted in the private houses of
Christopher Schultz, Balzer Schultz, Christopher Krauss
and George Yeakel. In 1790 a combined school and
meeting-house was built in Hosensack, and the following
year one was built in Washington, then a part of Here-
ford Township, below the present Clayton. The length of
school term averaged about four months per year. Prior
to 1 781 the teachers were not of the Schwenkfelder faith,
but misunderstandings and the selfishness of some of these
hirelings led the trustees to seek to employ teachers
chosen from among their own people. George Kriebel
and Christopher Hoffman, the ministers, both taught for a
number of years, each being past fifty when he began to
teach. With varied other duties pressing upon them, they
thought it not beneath their dignity to enter the school-
room and teach the young of their flock.
The school fund did not escape the financial misfortunes
of the Revolution. In an address issued 1791, the trustees
stated that by the interest of the fund of 1764 and by free
contributions they supported a good school until the debtors
to their fund began to pay their interest and at last the
principal in depreciated currency. The debtors had re-
ceived the hard-earned money of the Schwenkfelders and
found it convenient and by enactment of law, legal —
though not right — to repay in depreciated paper currency.
This depreciation of the fund was an unfortunate, though
132 The Pennsylvania-Gerinan Society.
perhaps unavoidable accompaniment of the struggle for
independence. Through this shrinkage the capital stock
£800 contracted to less than £100 in 1793, which was
offered to the original subscribers or their heirs. Of this
sum less than £12 was accepted, the rest being donated to
the fund.
In 1780 the period for which the fund was originally
collected expired. A general meeting of the supporters
was held, at which it was agreed for the next three years
to leave intact the capital which, through the accruing in-
terest, was insufficient to meet the current expenses and
which at the time was not readily convertible into specie.
They divided themselves into four classes to be taxed pro
rata under given conditions to meet the running expenses.
An inspector was also elected to supervise the schools,
and it was agreed that no child should be allowed to attend
school that did not know the alphabet. This plan of di-
viding the supporters into classes and of thus paying the
teachers, etc., was continued until 1823, when the original
plan of the schools was superseded by other methods. The
fund amounting to about £146 became the nucleus of the
literary fund as it exists to-day which is considered in a
different connection.
This school system reached its highest efficiency during
1790-92 under the instruction of George Carl Stock, who
afterwards served as a Lutheran minister. In August,
1790, an agreement was entered into by the trustees with
George Carl Stock, of Halle, as teacher in Goshenhoppen
for one year at £5 ($13.33) P^'' month with free dwelling
and fire-wood. This may seem a low salary but it must
be remembered that George Kriebel, a minister, a large
landholder and a man of means taught for half this salary.
Stock agreed to teach English, German, Latin, Greek, etc.
Text-Books.
133
GRAMMATICA
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Sonfund jwongigfle edition,
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PRINTED BY THOMAS DOBSON.
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PHIT, ADELPHIA
SCHOOI, BOOKS USED IN THE SCmvENKFELDER SCHOOLS, ALSO DR.
BENJAMIN SCHULTZ'S THESIS ON THE POKE-WEED.
134 '^^^^ Pennsylvania- German Society.
He opened the school which he was wont to call " Our
Academy," September i, 1790, where the present
Schwenkfelder meeting house in Hosensack stands in the
new school-house just erected and which was replaced by
a new house in 1838. The school was continued without
intermission seemingly for the 3^ear, when the contract was
renewed for another year, but for some unexplained rea-
son the school was closed at the end of April, 1792.
The following words are quoted from a circular letter
dated, " Philadelphia County, March, 1791," and will fur-
nish some interesting data. The trustees " have lately and
at their own expense erected a new school-house and dwell-
ing-house for its master and engaged a man of good learn-
ing and fair character to be the master of that school in
which children of parents of any religious denomination,
English or German, rich or poor, may be taught reading,
writing, cyphering and some or other young men of genius
instructed in mathematics and the learned languages and
trained up to become ushers or assistants to this or any
other school in this country. Catechisms and other
doctrinal books of any religious school shall not be intro-
duced in this school. Parents may form the minds of their
children in their own way or may commit them to the
clergy of the church or meeting to which they belong.
The master of the school shall nevertheless use his utmost
endeavors to impress on their tender minds the fear of
God, the love of their country and of all mankind. This
well-meant school is undertaken by a few persons of but
moderate estates on whom the expense of supporting and
improving it will fall very heavily. The trustees flatter
themselves with the hope that it will meet with some en-
couragement from the benevolent who have the good of
the growing youth of this country at heart by contributing
their mite towards this purpose."
Text-Books . 135
Unfortunately the school roll has not been located and
may have been destroyed. From the treasurer's accounts
it is evident that children of non-Schwenkfelder families
attended : Isaac Schultz, John Schultz, Jacob Yeakel,
Susanna Yeakel are known to have attended. John
Krauss, Christopher Yeakel, David Yeakel and Andrew
Yeakel, the sons of Balthasar, probably attended, although
there is no positive evidence available at the time of writing.
Among the books known to have been used are the fol-
lowing : Cornelii Nepotes, Schreveliiis' Greek and Latin
Lexicon, Sheridan'' s English Dictionary, Guthrie's Geo-
graphical and Historical Grammar, Gesner's Latin and
German Lexicon, Latin Selections from the Old Testament,
also two globes, a terrestrial and a celestial, with a treatise
on the same by Adams. That the students studied Latin
and Greek is known from direct testimony to that effect
and from the Latin letters written by them still extant.
Nor were these Latin letters epistles of love full of soft
sentimentalities and glittering generalities. They pro-
pounded and answered questions bearing on the Bible, its
doctrines, etc. The teacher also dictated to his pupils a
series of propositions bearing on revealed theology that
were written out in full, among others, by Susanna Yeakel,
probably the daughter of Melchior, a farmer's girl of fif-
teen. Of these propositions, 28 treated of the Bible in
general, 34 of God, 25 of the Trinity, 9 of creation, 10 of
Providence, 7 of angels.
In the afternoon of New Year's day, 1791, the teacher
read a paper, practically a sermon, based on 2 Cor. VI. 2
in the school-house before his pupils, patrons and others.
The original, still preserved, suggests a careful, conscien-
tious, methodical and God-fearing man. In concluding his
remarks he spoke directly to his pupils and ended as fol-
136 The Pennsylvania- German Society.
lows : '* The Lord grant that through my teaching you
may be trained to become useful members of human so-
ciety on earth and what is most important to become
members of the army of the redeemed in the unending
eternity beyond. According to man's expectations and
the course of nature I shall probably pass beyond the
grave long years before you. What a joy it will be, my
dear children, to see you before the throne of God when
your brief course is run and before the seat of the Lamb
that was slain, to join with you in the new song : Holy,
holy, holy Father, Son and Holy Spirit, Amen, So let it
be."
Shortly ^before the Hosensack Academy was finally
closed in April, 1792, George Kriebel, the pastor, paid a
visit to it and addressed the scholars in a quasi-Baccalau-
reate sermon. The line of thought is indicated by the fol-
lowing brief outline gathered from his own fuller notes :
Worthy and beloved young people and in particular the
linguists : In view of the probability that the present school
may before long be brought to a close, I have concluded
to present a few matters briefly to you.
1. The consciousness that the school was made a pos-
sibility and a reality through sacrifice by members of our
small religious body in the hope that you might be trained
to become useful in various relations should make you cir-
cumspect in your conduct lest discouragement be produced
among those who aided the cause.
2. It will at all times be pleasing to God and helpful to
you to say with Samuel: "Speak, Lord! thy servant
heareth."
3. In choosing a profession, strive not to have days of
ease, or to avoid heavy toil, or to win glory and honor;
rather say with David: "Shew me thy ways, O Lord;
)
■ u
1*^^ ->»•;:' T--
i
'-^
o '^
*— ri I
o z:
Advice to Students, 137
teach me thy paths. Lead me in thy truth and teach me ;
for thou art the God of my salvation ; on thee do I wait all
the day." Ps. XXV. 4, 5.
4. Do not allow your knowledge to make you vain-
glorious or proud. Be humble and seek to be serviceable.
5. Stand by our religious society or rock from which
you have sprung. Do not abuse what you have received.
6. Avoid all heathen writings and read useful and edify-
ing books, in particular the New Testament and the
writings of Casper Schwenkfeld.
When the school system of their own was abandoned by
the Schwenkfelders, they joined in with their neighbors in
educational efforts. Upon the adoption of the public school
system some of them feared the abridgment of personal
liberty and the secularization of the schools, but they
became its friends and have continued its friends ever
since. The whole life shows that as a body they were
close friends of education at all times. Isaac Schultz doubt-
less gave a fair presentation of them when he wrote in
1844: **They pay great attention to education, to the
religious and moral training of their children. Many of
them possess a respectable knowledge of the learned lan-
guages, Latin, etc. There is scarcely a family among
them that does not possess a well-selected and neatly
arranged library among which you will find manuscript
copies from their learned fathers." It must not be over-
looked that some were opposed to schools and did not take
kindly to an advanced education.
A revival of interest in education by the Schwenkfelders
as a body has manifested itself in recent years. Accord-
ingly their General Conference in October, 1891, appointed
a committee of seven members to take into consideration
the advisability of establishing a school for advanced or
138 The Pennsylvania- German Society.
secondary education. The outcome was that " Perkiomen
Seminary " was organized and put into active operation at
Pennsburg, Pa., in the fall of 1892 under the principalship
of Reverend Oscar Schultz Kriebel. In its ten years'
existence it has risen to the front rank among private
secondary schools of the state and has amply repaid itself
in the work accomplished. To quote from a recent cata-
logue :
*' It is the aim of the school to furnish our worthy young
people the very best possible educational advantages for
the least possible expense. The founders of the school
who gave so liberally of their thought and means are
Christian men and women who believe in the necessity of
a thorough and symmetrical development of all the powers
of mind and body for the greatest usefulness and service
in life. It is the purpose of the management to carry out
the idea of the founders in such a way that the young
people who attend the school may receive such thorough
training, such wholesome development, and such wise and
careful direction of their powers and activities as will fit
them in the best possible manner for the exacting require-
ments of a higher course of training or the actual respon-
sibilities of life."
A REtIC OF BY-GONE DAYS.
CHAPTER X.
The Schwenkfelders as Citizens.
^***»T^ NDER this chapter will be consid-
fxT^ /7 V /^^3^\^ ^^^^ ^^^^ Schwenkfelders in their
x/ d\/V IM^vt' relation to the government, and
more particularly with respect to
the question of bearing arms. In
doing this it will be proper to take
a preview by stating that they were
professing adherents of the views
of Schwenkfeld even with respect
to this relation in life. They,
therefore, believed in following the «' Golden Rule " even
in the management of the civil affairs of life. They
believed that the spirit directing and moulding the con-
duct of men towards their fellows should be the spirit
of intercession, edification, service, peace, patience, for-
giveness, humility, kindness, truthfulness and justice.
They believed in the right of free speech and did
not hesitate to express themselves when occasion seemed
to suggest a necessity. They did not regard it incompat-
ible with the professions of a Christian to hold office,
( 139 )
140 The Pennsylvania- Germmi Society.
neither did they deem it necessary for a public officer to
be a professing Christian. They did not strive for public
office, since they preferred the freedom of private life ;
neither did they in general refuse to serve when called
upon. It was with them a matter of religious faith to be
obedient to those in authority, and they always did obey
when matters of conscience did not enter into the question.
They were opposed to war and oaths and dared to stand
true to their convictions, even though the community and
the State were set against them and made them suffer for
their fidelity to their consciences. A study of the details
of their history will substantiate these statements, but as
space will permit no more, a few illustrative instances only
can be referred to.
Their pledge of allegiance, noticed in a different con-
nection, was honestly made and honestly kept. In pursu-
ance of an " act for naturalizing such foreign Protestants
as are settled or shall be settled in any of the colonies," a
company of Schwenkfelders took and subscribed the qual-
ifications for them appointed by said act before John Kin-
sey, Thomas Graeme and William Till, judges of the said
court in April, 1743. The records show that later others
took the same obligations.
The Indians were a cause of great concern to the early
settlers. On this score the families among the Schwenk-
felders that had moved to Macungie probably endured most
hardships. Isaac Schultz says of these: "Three enter-
prising families, Gregorius Schultz and his two brothers-
in-law, John and Balzer Yeakel, ventured in their march
to cross the mountains into the so-called * Macungier
Wilsteneiy where a few Indians and other people led a
miserable existence and at times subjected them to harsh
treatment. They had to endure more hardships than their
French and Indian War. 141
friends in Goshenhoppen and the Lower District. They
were occasionally put in terror by the Indians, but they
found it easier to live in peace and harmony with the In-
dians than with their persecutors in the Old World, who
had the Bible in the one hand and the sword in the other
hand." In anticipation of an Indian outbreak they sold
their homes and moved into the Goshenhoppen valley.
During the French and Indian War the location of the
Schwenkfelders was such that they escaped the terrors of
the frontier but not the burden of making defense against
the Indians. Christopher Schultz wrote of this period :
*'In the year 1755, many war rumors arose in this and
other provinces, and towards the end of the year unfriendly
Indians made frequent attacks, people were killed and
houses were laid desolate. It became necessary to place
a heavy guard along the exposed frontier, and residents
were at times called upon to come to the rescue in resisting
the enemy. Our people willingly helped to bear their re-
spective shares of the burdens that fell to the various town-
ships without personally taking up arms against the enemy,
a substitute being placed by them as their term of service
came." They were subjected to some terrors, although
they did not endure any special hardships.
The feeling through the Goshenhoppen valley during
the summer of 1755 is shown by the following incidents.
Some one made the remark that many Indians were at the
house of Reverend Schneider of the Catholic mission.
Philadelphia soon became alarmed at the report that there
were forty Indians at one place and thirty at another.
The governor sent a committee to investigate, who re-
ported that there were Indian beggars — six warriors with
wives and children, at the house of the Reverend Schneider.
In the latter part of October a rumor came to Goshen-
142 The Pennsylvania-German Society.
an dm ^
SCHULTZ' TRANSLATION OF HOPKINS' ADDRESS ON THE INDIANS.
An Unfounded Rumor. 143
hoppen and Falckner Swamp that 1,300 French and In-
dians had crossed the Susquehanna at Harris' ferry and
were coming east. During the night while a heavy rain
was falling, the report was spread with such success that the
next morning a large body of men was ready to go at once
and "devour the invaders like bread" as the newspaper
of the times states it. To their mingled joy, sorrow and
disgust these brave men found out that they had been mis-
led by an unfounded rumor. They came home, wetter,
sadder, madder men. By their shooting and shouting
they alarmed the uninformed to such an extent that they
began to flee hither and thither, passing and repassing like
bees from an upset hive until they too learned that Dame
Fame had told a tale. It was probably of this period that
Isaac Schultz wrote : *' Alarm came at one time with such
force across the hills into the lower valleys of Hereford
that the residents suddenly began to prepare for flight.
They gathered their valuables ; the kneading-troughs
with dough and flour in them were snatched from the
wondering bakers and with the valuables placed hurriedly
on the wagons ; the fires were extinguished ; the guns
were shouldered and off they started along the Maxatawny
road in the direction of Philadelphia. They stopped when
they came to the top of a hill to wait for some neighbors.
Here they were met by their old friend Christopher Schultz
when they decided to investigate the cause of the alarm.
After looking into the matter they learned that they too
had followed a false rumor."
The condition of things at this time is thus described in
Memorials of the Moravian Churchy Vol. I., p. 193 :
"The line of the Blue Mountains from the Delaware to
the Susquehanna became the scene of the carnival which
the exasperated savages held with torch and tomahawk
144 "^^^ Pennsylvania-German Society.
during the latter part of the winter, 1755. The defense-
less settlers were taken in a snare. They were harassed
by an unseen foe by day and by night. Some were shot
down at the plow, some were butchered at the fireside ;
men, women and children were promiscuously toma-
hawked or scalped or hurried away into distant captivity
for torture or for coveted ransom. There was literally a
pillar of fire by night and a pillar of cloud by day going
up along the horizon, marking the progress of the relentless
invaders as they dealt out death and pillage and confla-
gration and drove before them in midwinter's flight hun-
dreds of homeless wanderers who scarce knew where to
turn for safety or for succor in the swift destruction that
came upon them."
That the Schwenkfelders did their share of work thus
thrust on the more fortunate is shown by the fact that, with
others, they sent flour and other provisions to Bethlehem to
relieve distress, that Christopher Schultz and John Mack,
a Mennonite, joined in writing a strong letter of appeal for
help to their brethren in Towamencin, Christopher Weber,
Casper Kriebel, Christopher Dresher and Joseph Lukens ;
that David Schultz, the surveyor, a Schwenkfelder, served
as one of the trustees of the money raised to put into the
field in April and May, 1756, «< The Maxatawny and Alle-
mangle Independent Guard."
About this time the Friends began to deliberate on the
formation of " The Friendly Association for regaining
and preserving peace with the Indians by pacific measures."
The Schwenkfelders harmonizing with the principles and
purposes of the association formed a union among them-
selves, November 13, 1756, and subscribed £206, the interest
of which was devoted to such object. December i, 1756,
Christopher Schultz and Casper Kriebel attended a grand
French and Indian War. 145
cvl//^ oJLy .^^ /7^7^^.*;^«. .^w^ / los-- n . yi,
a^X^^^^^yjy/ .. , 6--3-f
^^v^U <y;^, ,,,^ /^; /;^5;^ ^ WS-fi- o
(^^•f:;7Z^i^r'^ , -y:;^»>y=«- '^-* ■^^ Sf^^^^-t^^-— ^rt-nO^f^^^ "Z/rt^^^ -^^^l^^^n-y^
auditor's report on money raised for "the FRIENDI.Y associa-
tion " ; showing also handwriting of david schultz,
the surveyor.
146 The Pennsylvania- German Society.
meeting of the contributors to such fund in the Friends
school-house, Philadelphia. Receipts show that £105,
12, o was paid to the said association, June 7, 1757, and
£109, 8, o, January 9, 1758.
Concerning this effort Christopher Schultz wrote :
*' The Quakers as well as we and others who have scru-
ples of conscience against taking up arms against an
enemy were accused of not being willing to bear their due
share of the common burdens. They took pity on the
miserable condition of the inhabitants along the frontier
and felt that the Indian war arose on account of the unjust
treatment of the Indians and was carried on under unholy
purposes to the serious detriment of the province. With
these things in mind they formed a union among themselves
and invited others to join them with the purpose of doing
what was possible to restore peace with the Indians and to
preserve the same in the future, knowing that such effort
and object could only be accomplished by heavy labors
and expense."
When in 1759, Conrad Weiser as agent appointed by
Brigadier General Stanwix advertised for a number of
wagons to carry provisions for the government to Bed-
ford, Hereford Township responded. Melchior Shultz,
Melchior Wiegner, David Meschter, Christopher Schultz,
Schwenkfelders, aided — the latter as secretary and com-
mittee to go to Reading and make the contract with the
agent Conrad Weiser.
From a letter by Christopher Schultz, dated December i,
1760, we learn that after consulting friends concerning
propositions made by the Friends it was agreed to con-
tribute about half of the money raised by the Schwenk-
felders towards release of poor prisoners and that the
" rest could be left for further purposes, necessities and con-
Aid Jor Poor Prisoners, 147
siderations." At the same time he returned also to his friend
Pemberton, ''Remarks on the behavior of Paupanhoal,
having copied and translated the same into high Dutch."
S^c<^ac£^,U-Jc /^^^ ^^ ^^^^/ ^^ ^ '^ ^^
LETTER FROM ISRAEI, PEMBERTON TO CHRISTOPHER SCHULTZ.
In 1762, George Kriebel and Christopher Schultz were
present at the Indian treaties at Easton and Lancaster.
148 The Pennsylvania- German Society.
Other treaties were probably also attended by them.
There is still preserved a paper answering the question,
" Why should citizens attend the treaties with the Indians,"
in which high ground is taken with respect to this question.
Thus the Schwenkfelders in the spirit of true patriots
thought and toiled and sacrificed for the general welfare.
They gave an unequivocal testimony in favor of honest
dealing with the red man and thus placed themselves
squarely on the side of right.
The American Revolution brought perplexity, distress
and many privations to the Schwenkfelders, although they
as in other cases fared better than others, and compara-
tively speaking their lines fell in pleasant places. In ap-
proaching this period of transition we must remember thefol-
lowing facts : they had secured the permission of the crown
of England to settle in Pennsylvania before migrating in
1734; they had promised and engaged to be faithful to the
proprietor and strictly to observe the laws of the province
and those of England. George Heebnerand Christopher
Schultz, for themselves and others, with representatives of
other faiths had said in an address to Robert Hunter Morris,
the Lieutenant Governor in 1754: " We know very well
that we can not give sufficient thanks to the Almighty for
having conveyed us into such a country, and under so
mild a government where the best privileges in the known
world are established." They had always sought to live
as dutiful subjects should, mindful of the promises they
had made. As careful and intelligent observers of, the
affairs of the provinces they saw the drift of things, and
hoped the threatened danger and disaster might be averted.
On Memorial Day, 1774, Christopher Schultz said : " The
mighty ones of the British Kingdom assail our most valued
liberties and we seem to be on the verge of a great change."
Fealty to King George III. 149
Parting even from an adopted parent country gave pain
to them.
On the second of July, 1774, ^ nieeting of prominent resi-
dents of Berks County was held in the Court House at
Reading, which Christopher Schultz probably attended,
and at which he and six others were appointed as a com-
mittee to represent the county. At this meeting the fol-
lowing, among other resolutions, was adopted : *' That the
inhabitants of this county do owe and will pay due alle-
giance to our rightful Sovereign, King George the Third."
Five of the chosen committee, among whom was Christo-
pher Schultz, attended a provincial meeting of deputies
in Philadelphia, on the fifteenth of July, where, among
other resolutions, the following was unanimously adopted :
** We acknowledge ourselves and the inhabitants of this
province, liege subjects of his Majesty, King George the
Third, to whom they and we owe and will bear true and
faithful allegiance." But the war cloud grew. In De-
cember, i774» a county committee of observation was
chosen at Reading, for Berks County, among whom was
Christopher Schultz. This committee met and unani-
mously agreed to a proposed provincial convention, and
appointed a committee of seven to represent the county,
among which committee Christopher Schultz was found
again. He and Melchior Wagner, a delegate from Phila-
delphia County, also a Schwenkfelder, attended the pro-
vincial convention for the province of Pennsylvania, in
January, 1775. A series of strong resolutions was adopted,
among which was the following: "Resolved, unani-
mously that it is the earnest wish and desire of this con-
vention to see harmony restored between Great Britain
and the colonies, * * * but if the British administration
should attempt to force a submission to the late arbitrary
150 The Pennsylvania- Ge7'man Society.
acts of the British Parliament, in such a situation we hold
it our indispensable duty to resist such force, and at every
hazard to defend the rights and liberties of America." In
voting for this and other resolutions, Schultz and Wagner
undoubtedly represented the mind of the Schwenkfelders
in general on the issues at stake.
On the nineteenth of April, 1775, the British comman-
der at Lexington gave the word "Fire," to his soldiers,
and thus by the seven deaths that resulted among the
Americans, caused all the provinces to rise in arms against
the mother country. In a letter to Germany, dated July
22, 1775, Christopher Schultz describes the battle of Lex-
ington and then continues as follows: "Since the first
blood was shed by the British you can not believe what a
flame of war-spirit like a lightning stroke has set on fire
all our provinces and caused them to glow. All are
armed in full battle array. In cities even the little boys
form companies and conduct military exercises. Ducking
and stooping and guarding of words must be studiously
practiced if great danger and the military roll are to be
avoided, which latter our people have thus far escaped."
This wave of militarism and wrath must have had a
tendency to hasten crystallization of sentiments bearing
on the relation between England and the colonies. It
brought out into still bolder relief the leading factions —
those favoring and those opposing war with the mother
country. Besides these two elements there was another
class, numerous, respectable, divergent in minor details, who
from religious motives alike were opposed to the bearing of
arms — the Friends, Dunkers, Mennonites, the Schwenk-
felders and others. These added another serious problem
to the perplexities of those in power. The people in gen-
eral could scarcely reconcile themselves to the feelings of
JVon- Combatants.
151
the " non-militants" and were often led to show their dis-
approval by acts of violence in private life, by over-offi-
ciousness in public life. A Schwenkfelder chronicler of
the times says: " For those citizens of the province who
at the breaking out of the war did not take up arms, the
prospect was often full of fear and dread. The mad rab-
ble said : ' If we must march to the field of battle, he who
will not take up arms must first be treated as an enemy.' "
A respectable number of inhabitants of Berks County,
who were conscientiously opposed to bearing arms held a
meeting at Reading, September i, 1775. In a letter
transmitting the resolutions adopted by the meeting to the
Committee of Safety in Philadelphia, William Reeser, who,
by the way, was an intimate friend of Christopher Shultz,
used these words: "Inclosed is a copy of the resolves
entered into by the deputies of a considerable number of
inhabitants of this county as are conscientiously scrupulous
of taking up arms, though at the same time fully sensible
of the justice of our cause and willing as far as in them
lies to contribute to its support. * * * I have the strongest
assurance from the numbers of the subscription that they
will ever cheerfully contribute their proportion towards the
safety and welfare of the public." The list of delegates is
not known to their writer, neither is it possible with present
knowledge to affirm the presence or absence of Schwenk-
felders, although circumstances indicate their attendance
and the resolutions certainly voiced their sentiments.
On the seventeenth of May, 1776, a day of prayer was
observed by the Schwenkfelders at the call of Congress
for such day of general prayer. Christopher Schultz led
the services. He read Leviticus XXVI., and by way of in-
troduction referred to and briefly explained Amos III. 6:
" Shall there be evil in the city and the Lord hath not
152 The Pennsylvania- Ger7nan Society.
done it?" He maintained that the ministers of the Eng-
lish court were instruments in the hands of God like
Nebuchadnezzar to punish the American people for their
sins. His theme was : Seeking refuge by penitence in
God the Creator, Ruler and Supporter through Christ the
Lord and Protector of believers.
Space scarcely permits even a reference to the Declara-
tion of Independence and the consequent increased pres-
sure on the Schwenkf elders, but attention must be called
to the following declaration and agreement drafted prob-
ably by Christopher Schultz and in all likelihood used as
indicated, although positive proof of the latter is wanting.
A Candid Declaration of Some So-called Schwenk-
FELDERS Concerning Present Militia
Affairs, May i, 1777.
We who are known by the name Schwenkfelders hereby
confess and declare that for conscience' sake it is impos-
sible for us to take up arms and kill our fellowmen ; we
also believe that so far as knowledge of us goes this fact
is well known concerning us.
We have hitherto been allowed by our lawmakers to
enjoy this liberty of conscience.
We have felt assured of the same freedom of conscience
for the future by virtue of the public resolution of Con-
gress and our Assembly.
We will with our fellow citizens gladly and willingly
bear our due share of the common civil taxes and burdens
excepting the bearing of arms and weapons.
We can not in consequence of this take part in the ex-
isting militia arrangements, though we would not with-
draw ourselves from any other demands of the govern-
ment.
Refusal to Bear Arms. 153
Whereas, at present through contempt of the manifested
divine goodness and through other sins, heavy burdens,
extensive disturbances by war and divers military regula-
tions are brought forth and continued.
Whereas, we on the first of this month made a candid
declaration concerning present military arrangements to
the effect that we can not on account of conscience take
part in said military affairs and
Whereas, it seems indeed probable that military service
will be exacted from many of our people and that on re-
fusal to render such service heavy fines will be imposed.
Therefore^ the undersigned who adhere to the apostolic
doctrines of the sainted Casper Schwenkfeld and who seek
to maintain the same by public services and by instruction
of the young have mutually agreed, and herewith united
themselves to this end that they will mutually with each
other bear such fines as may be imposed on account of re-
fusal for conscience' sake to render military service in case
deadly weapons are carried and used. Those on whom
such burdens may fall will render a strict account to the
managers of the Charity Fund in order that steps may be
taken to a proper adjustment.
Coschehoppe, May 2, 1777.
A few weeks previous to this, March 31, 1777, Chris-
topher Schultz was appointed a justice of the peace. Was
this a bribe in guise to stop his mouth? It is to be regretted
that no positive reliable information is at hand respecting
the acceptance or non-acceptance of the commission. Non-
filing of the commission in the proper county office, the
absence of records by " Christopher Schultz, Justice of the
Peace," silence in the various historical sketches and Schultz
manuscripts and the general bearing of the Schwenkfelders
154 '^^^^ Pennsylvania- Gei- man Society.
towards the government in general and the Revolutionary-
War element in particular furnish very strong circum-
stantial evidence to the effect that Christopher Schultz did
not accept the office.
Although great hardships had already befallen the
Schwenkfelders with many others, their lot was made
much more grievous by the general militia act of 1777
passed to restrain the insolence of Tories. The Pennsyl-
vania Assembly, on the thirteenth of June, passed a strin-
gent law which among other matters required all male white
inhabitants above the age of eighteen to take and subscribe
before a justice of the peace an oath in the following
form: "I do swear (or affirm) that I renounce and
refuse all allegiance to George the Third, King of Great
Britain, his heirs and successors : and that I will be faith-
ful and bear true allegiance to the Commonwealth of
Pennsylvania a free and independent State, and that I
will not at any time do or cause to be done any matter or
thing that will be prejudicial or injurious to the freedom
and independence thereof, as declared by Congress, and
also, that I will discover and make known to some one
justice of the peace of said state all treasons or traitorous
conspiracies which I now know or hereafter shall know to
be formed against this or any of the United States of
America." The law also provided that every person refus-
ing or neglecting to take and subscribe the said oath or
affirmation " shall during the time of such neglect or refusal
be incapable of holding any office of place or trust in the
state, serving on juries, suing for any debts, electing or
being elected, buying or selling, or transferring any lands,
tenements or hereditaments and shall be disarmed." The
law further states that " every person who shall travel out
of the county or city in which he usually resides without
The Test Act. 155
the certificate (of his oath) may be suspected to be a spy
and to hold principles inimical to the United States and
shall be taken before one of the justices who shall tender
to him the oath or affirmation and upon refusal to take the
said oath or affirmation the justice shall commit him to the
common jail there to remain without bail until he shall take
and subscribe the said oath or produce a certificate that he
has already done so."
This "test act," as the above law was popularly
known, went into operation on the first of July, 1777, and
before a month had passed was used to harass the Schwenk-
felders. George Kriebel, one of the number, was illegally
imprisoned at Easton on charges preferred by his neigh-
bors. On the twelfth of August, his friend Christopher
Schultz drafted a strong letter to his old-time friend Sebas-
tian Levan, of Maxatawny, who, as one of the members of
the Assembly, had helped to pass the test act. On the
thirteenth, Schultz went to Philadelphia to appeal to the
proper authorities. He did not go in vain, for on the
fifteenth of August the Supreme Executive Council took
action on the case and the presumption is that George
Kriebel was soon after released. The letter of Schultz is
given in the Appendix. Further details are given in
Colonial Records^ XL, 269, and Pennsylvania Archives^
v., 432 and 525. Christopher Schultz drafted a letter to
his friends in Germany, December 27, 1777, from which
the following words are culled: "What unrest, danger
and affliction have befallen us through the fortunes of war
can not well be described. * * * Rash, bold, inexperi-
enced, conscienceless heads found means through the
upheaval not only to draw the government of Pennsylvania
into their own hands, but also to maintain the same, con-
trary to the will and mind of all people of moderation. On
156 The Pennsylvania- German Society.
account of the war all things go wrong ; the demands,
injunctions and forcible extortions can scarcely be told
which continually plague those that do not blow the horn
of the war-party. Heavy fines are imposed for non-per-
formance of military service. In spite of all this we have
not allowed ourselves to be forced into the war."
We gain a glimpse at the condition of things in connec-
tion with the celebration of Memorial Day, 1777. This
year the Schwenkfelders, contrary to custom, met at two
places simultaneously — near Palm, in Upper Hanover, and
in Towamencin. Christopher Schultz said on this occa-
sion : " We have made use of this day for more than forty
years to meet and recall together the manifested blessings
of God and to exhort one another to gratitude, but the
period of rest seems for the present to have reached its
time of change. We have the terrible tumult of war be-
fore our ears and near our very doors. It has even come
to pass that a new law has been passed according to which
we who live in different counties do not have the right to
meet. O that we might properly benefit by these things,
confess our guilt before God, humble ourselves before Him
and move His heart to pity by a proper return with the
Prodigal Son ! He surely would grant us protection as he
has shown it to us unworthy ones until now." George
Kriebel referred to this occasion in an address on Memo-
rial Day, 1793, in which he said he regarded it one of the
most important days in their American history: "English
armies were in Philadelphia at the time and made frequent
incursions into the farming sections, occasionally quite a
distance. On account of the many reports about the army
we were uneasy about our families because in some cases
only wife and children or even only the children were at
home. We considered it, therefore, advisable to dismiss
at noon and return to our homes."
Appeal to the Assembly. 157
A glimpse at the general conduct and reputation of the
Schwenkfelders is afforded by the following letter of
George Bryan, Vice-President of the Supreme Executive
Council, to Colonel John Wetzel, of Northampton, dated
Lancaster, May 22, 1778: '■'■Sir: The Moravians and
Swenkfelders have been very urgent with Assembly to
relax the Test and free them from the abjuration part.
The claim of the King of Great Britain forbids anything
like this being done. When that prince shall renounce his
claim it will be time enough to reconsider the Test. How-
ever, as these people are not to be feared, either as to num-
bers or malice, it is the wish of government not to distress
them by any unequal fines, or by calling them without
special occasion happens, to take the oath at all. The
disabilities ensuing upon their own neglect are heavy, and
will without further pressing (which may be termed rigor
by people in general, persecution by themselves) operate
strongly upon them. On these grounds, we wish it to be
understood that Council and Assembly desires to avoid
any noise from these people above mentioned, and to have
them dealt with as others in regard to the delinquency in
the militia. Your prudent advice to your friends and dep-
uties, without exposing these lines to the knowledge of the
petitioners, will serve the public interest and oblige, Your
very obed't serv't G. B." A Schwenkfelder writer says
that when, in 1778, the Assembly set a day when people
would either have to take the test or be forever excluded
from all the rights of citizenship, the Schwenkfelders
finally submitted in view of the fact that the requirement
pertained only to the duties of citizenship ; that it came
from the power that had to give protection, and that it
was a duty of every soul to be subject unto the higher
powers.
158 The Pennsylvania- German Society.
Christopher Schultz penned a letter to friends in Ger-
many, in 1779, ^" which he used these words: "To the
glory of God we must say that His protecting hand has
been over us in such a fatherly way that, notwithstanding
frequent fearful prospects, urgent want, severe threats and
even extortions by those in authority, it is customary for
our people to say as they meet in conversation, ' no one
has any reason for complaint, he ought rather to thank
God who has always had ways and means of escape for us
even if at times punishment befell us.' The war party has
thus far not succeeded in forcing any of our people to en-
ter the military lines although all males between 18 and 53
were enrolled in the militia classes, but exorbitant sums
must be paid to escape such service." The same thoughts
were repeated in a letter written in 1783 signed by a num-
ber of the leading Schwenkfelders. Space forbids further
reference to other interesting material in verification of
these extracts.
This does not imply that no descendants of the immi-
grants took arms, for we know that Balzer Heydrick was
a captain, and that his brothers George and Abraham Hey-
drick rendered some service, but the probability is that at
that time they were not taking any part in the organized
religious services as conducted by the Schwenkfelders and
consequently not looked upon as being part of them.
Neither is it implied that Schwenkfelders did not aid the
cause of freedom. In illustration of this the following
by the antiquarian Abraham H. Cassel is quoted from His-
torical Sketches published by the Historical Society of
Montgomery County : *' George Anders, a member of the
Schwenkfelder sect then living on a farm, long since known
as the Meschter farm, had two very fine horses and so also
had his friend and neighbor Abraham Kriebel. These,
Continental Requisitions. 159
together with their handsome new wagon, just from the
wheelwright, were pressed in the service of the Conti-
nental Army. Anders felt such a tender concern for his
pet horses that he could hardly let them go, fearing that
they might not be properly cared for. He, therefore,
offered his son Abraham, then eighteen years old, to go
with the horses as their groom or teamster or driver. The
offer was of course gladly accepted. After he had served
awhile and had gained the confidence of the superior offi-
cers he was sometimes sent considerable distances with this
team for various commodities. So on one occasion he
thought to take advantage of their confidence and at-
tempted to make his escape with the team, but he dared
not come home for fear of being arrested. He was there-
fore making his way to Goshenhoppen, in Berks County,
where many Schwenkfelders lived, to his uncle, George
Kriebel. But he was pursued and overtaken before he
reached there, by the Superintendent of Transport. He
escaped punishment by artfully pleading that he had lost
his way and became so bewildered as not to know where
he was. As he was yet so young and was supposed to be
inexperienced about the country, the officer believed his
story and therefore merely ordered him back again without
any further punishment. He then served till the army was so
far removed that his further services could be dispensed
with. Then he got an honorable discharge, and came
home with the wagon and all the horses in splendid con-
dition."
At the organization of the society in 1782 the position of
the Schwenkfelders was so well known that seemingly it
was taken for granted and for many years action was but
rarely taken in conferences. At the spring conference,
1828, the members took into consideration the conduct of
i6o The Pennsylvania- German Society.
the young people in attending the " battalions " or military-
parades, as contrary to the doctrines of the church, the
fathers and to what Jesus Christ had taught. At the fol-
lowing conference it was agreed to exhort the young people
of the error of their ways and to inform them that if they
insisted in their course of conduct they would by their own
action exclude themselves from the church and would have
to be so treated — in other words expulsion from church
would follow for attending military parades.
During the Rebellion, members of the Schwenkfelder
church when drafted under the conscription act of Congress
avoided military service by securing substitutes. In such
cases the poorer members were assisted by their richer
brethren.
A study of the war record of the Schwenkfelders and
their descendants would seem to warrant these conclusions,
(i) No one directly connected with the religious society or
church of the Schwenkfelders took up arms for active ser-
vice in any war since the immigration. (2) Descendants
have been engaged in every war since the Revolution
including the late Spanish war. (3) No Schwenkfelder
ever refused to pay the fines imposed for non-performance
of military service. (4) No Schwenkfelders were ever
suspected of treason, toryism or disloyalty to government.
(5) Less hardship befell them than most other non-
combatants.
CHAPTER XL
The Private Life of the Schwenkfelders.
O far an attempt has been made
in this volume to trace the
Schwenkfelders in their organ-
ized relaions. The pleasant
duty remains of reviewing their
private lives, their toils and sor-
rows . It is utterly impossible to
do more than here and there to
lift the curtain and thus to afford
a glimpse. It will be an attempt to develop a composite
picture of their ordinary past daily walk and conversation.
Charity teaches us to leave the curtain down as to the many
minor shortcomings and errors.
At birth, the parents would give thanks to the Father
for His gift and the minister would remember mother and
child in his ministrations for the people before the throne
of grace. As soon as convenient thereafter a formal con-
secration of the child either public or private would be
held. Isaac Schultz refers to this in the following words :
*' As soon as a child is born, a preacher or minister is
called in to pray for the happiness and prosperity of the
II (i6i)
1 62 The Pennsylvania- German Society.
child, admonishing the parents to educate their tender off-
spring ; to bring them up in the nurture and admonition
of the Lord, according to the will of God. Parents gen-
erally bring their little ones into the house of worship,
where the same service is performed." At one time the
question arose whether a minister was at liberty to render
such services when the parents were not Schwenkfelders.
At times some seem to have felt that this child consecration
displaced baptism.
The child was early taught to offer his prayers, sing his
hymns and use his pencil and book. In 1792 Rev. George
Kriebel reminded the pupils of the Hosensack Academy
that they had received training in Christian doctrine from
their youth up. Before the child was allowed to trot away
to school he was to learn his A, B, C's. As soon as able he
was encouraged to copy sermons, hymns or the esteemed
words of some father. This kept the child from mischief,
taught him to make good use of his time and gave him a
bias to what is good, true and right. He was clothed in
homemade goods and not in the flimsy and delicate fabrics
of the present, nor was he housed up during the winter in
homes where every room registered summer heat, nor was
he spoiled as to temper and digestion by gifts of cakes,
sweetmeats and poisonous candies to be consumed at every
unseasonable hour, nor had he a room full of tin soldiers,
horses, castles, railroad trains and comic automata play-
things " made in Germany."
When the child became sick or was threatened with
some of the dread afflictions of childhood, domestic rem-
edies were resorted to. Some of these were made up of
herbs, roots, leaves, bark or at times their ashes. Beside
these, according to a book in the hands 'of the writer, a
record of Mrs. George Heydrick (the midwife, d. 1828,
Folk-lore. 163
who notes more than 1,700 professional visits), living crabs,
pulverized egg shells, skulls of dogs, the lice of sheep,.
worms, red beads, human hair and unwashed yarn were also
deemed of medicinal value. For example, for whooping
cough, take of the hair of one who never saw his father and
place it around the neck of the patient, either in a bag, or
sewed in the clothing or plaited into a braid ; or this : give
the patient bread and butter spread by one who did not
change her family-name at marriage ; for convulsive fits,
take a skein of unwashed yarn, spun by a child under seven
years of age, pass it over the forehead of the patient, then
pass the patient through the skein three times the same
way, burn the yarn, gather the ashes and add a little of the
ashes to the patient's soup. A curious feature of modern
times is to believe in somewhat similar remedies, to reject
the aid of God-fearing, scientificall^arained medical practi-
tioners and to worship the faith curist.
When the child became old enough^^his religious training
was actively entered upon. He was grounded in the funda-
mental principles by a study of the catechetical questions.
In this study he was encouraged to write out all the proof-
texts or even perhaps to commit to memory all the ques-
tions and answers of the catechism. He was taught how
to understand the sacred didactic poetry found in the
hymn-books or circulated in manuscript copy. He was
instructed in prayer and in the duty of leading a God-fear-
ing life. In these studies questions were often assigned
to pupils in order that during their hours of toil their medi-
tations might thus be directed. Christopher Kriebel, who
had charge of the training of the young for more than
thirty-three years, encouraged his pupils to write out com-
ments on the assigned topic or Scripture passage, two
weeks' time being allowed to prepare the answer. In this
164
The Pennsylvania- German Society.
^n)
(Sfiu^cn^
un> i^<3 /m^ cdiLrt^ ^Ujs iurUe a ciiMMit l/arjlzlluh^ca
TITLE PAGE OF THE FOURTH AXD FIXAL VOLUME OF NOTES ON
BIBLE STUDIES BY CHRISTOPHER KRIEBEL.
Sunday Schools. 165
way he, for instance, spent eight years in a study of the
Gospel according to St. John, his own record of the ques-
tions and answers covering more than a thousand pages of
closely written manuscript.
Some of the young people were in the habit of asking
each other questions concerning events, persons, etc., of
the Bible — even in Latin at the time of the Hosensack
Academy. At a later period the young were expected to
commit to memory the gospel lessons of the whole church
year and received regular drill on the same by question
and answer. They copied their TdgUches Gesang Bilch-
lein and thus early learned to send to Heaven on the wings
of song many a petition worded in the rugged rhythms
of the fathers. They copied the confessions of faith and
thus fixed firmly the great truths for which the fathers
suffered and fled. Although the modern Sunday-school
is of recent date, the idea of imparting religious instruction
on Sundays is not recent and the Schwenkfelder boy and
girl have been accustomed to attend classes for religious
instruction on Sunday ever since the fathers landed. Nor
were these instructions limited to Sundays. Meetings
were at various periods frequently held for such training
during the week. Balzer Hoffman also prepared a ques-
tion book on the gospel lessons covering the whole year to
be used in the instruction of the young, in connection
with his hymns on the same. One need not be surprised
that under such intensive training, the life and thought of
the young became tinged with a Pharisaic pride. The
following words by one of the descendants of Christopher
Schultz probably represent the feelings of others — un-
happily not found alone among the Schwenkfelders :
"When I first went away from home I had the idea that
every denomination but the Schwenkfelders were in a
i66
The Pennsylvania- Gerfuan Society.
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TITI^K PAGE OF MANUSCRIPT SCHWENKFELDER HYMN-BOOK.
Training of the Young. 167
state nearly allied to the Gentiles and that it was a duty
to avoid intercourse with them as much as possible.
Whatever may have been the cause of this state of mind,
I honestly thought that piety and morality were confined
to the narrow limits of the church to which my parents
belonged."
The Schwenkfelder parent was quite anxious to have
his child secure at least the rudiments of the three R's.
This position is well expressed in the preamble of the
Agreement of 1764 quoted in another connection as fol-
lows : "The faithful training of the young in reading,
writing and the study of the languages according to sex,
age and standing, and their instruction in the principles
of true religion contribute very much to the welfare and
prosperity of every community. The boys and girls were
thus sent to school and the words of Isaac Schultz fairly
represent them : '< They pay great attention to the educa-
tion of their children." At the close of the term the
teacher frequently favored them by giving them a pen-
written memento, a kind of diploma or certificate of good
conduct.
When the time came for the young man to think of find-
ing a helpmate for himself, he was encouraged to seek a
Schwenkfelder damsel. Fathers compared mixed mar-
riages to a nesting together of the crow and the dove.
The fathers even tried to tell him what the different steps
in the selection ought to be, practically, how to pop the ques-
tion, but young Cupid though blindfolded oft found ways
to defeat the best laid plans of wise and pious parents and
with his shafts inflicted the incurable wound. Alas ! that
at times the young could not see as the fathers did and
later awoke to learn that they had loved neither wisely nor
well. The ludicrous also happened. When young Hein-
i68 The Pennsylvania- German Society.
rich Schneider and lovely Rosina Neuman of Gwynedd
found their hearts beat as one, they started for Philadel-
phia to secure some proper person to declare them one.
Christopher, the father, said in substance " Heinrich
Schneider has stolen my Rose " and followed on horse-
back to prevent the impending catastrophe. His hurried
ride was in vain. The twain had been wedded. God
bestowed his blessing upon them and an honored patro-
nymic was added to the list of Schwenkfelder family
names. When young Christopher Schultz (afterwards
the Reverend Christopher) engaged himself to Rosina
Yeakel, he, as others had done, also made a will in due
form bequeathing her a definite sum of money should he
die before their contemplated marriage.
The following exceptional episodes are related of the
courtship days of one innocent comic rural swain. He
called at one place and received the *'sack." On his
way home either for joy or pain of heart or through a
spirit of mischief, he made such a noise that the dogs along
the way joined in a howling chorus and thus heralded
the progress of the victim through the valleys. At another
time when on a similar mission he came to a house having a
so-called double-door. For some reason not explained by
tradition he stepped over the lower closed half instead of
opening it. One need not be surprised that he failed here
too. Subsequently he called at a home where there were
two buxom daughters. The older one left the room in such
a manner that he had a chance to follow and make known
his mission. He failed to do so and she went to bed leav-
ing the younger sister alone with the caller. He then told
her that he had called for the older sister, that although it
was customary to harvest the hay before the aftermath,
she would do. This meant of course another "sack."
Marriage Customs, 169
Fourthly he tried his fortune at a place where he found
a wood-chest in the sitting room. He lay down on it, say-
ing that he found as much comfort in lying down as in
sitting. Here again he failed.
When a young couple had finally decided to sail down
life's stream together the next step was to go to some
Justice of the Peace or church minister and have the cere-
mony performed. Considerable intermarrying took place.
Thus the present writer can refer to 25 ancestors who
came to Pennsylvania on the ship St. Andrew in 1734-
In most cases the bridegroom, however, would go to the
minister and declare their intentions in order that the
same might be announced in open meeting. This was
repeated several times during which period the minister
met the groom and bride several times and instructed them
on Christian doctrine and particularly on the duties of
married life. The important day having come, the in-
vited guests assembled at the house of the bride and
awaited the minister. Regular religious services were
conducted including prayer, singing and a sermon, upon
which the ceremony followed and the twain were pro-
nounced one. At the marriage feast which followed the
*' Schwenkfelder cake " was not missing, neither were the
poor forgotten. From the table bountifully laden, the
baskets were filled and members of the family dispatched
to the unfortunate. Drinking, dancing and other doubt-
ful doings were not permitted. At times the pastor would
remember the new couple by sending them a letter rich with
sound precepts. At one time a regulation was adopted
that if members of the society were not married by the
regular ministers, a confession expressive of regret at the
irregular step would have to be made in open meeting
Then all steps in life were regarded sacred and entrance
into the married relation one of the most sacred of all.
170 The Pennsylvania- Ger7nan Society.
The young bride had — perhaps for years — been mak-
ing preparations for her duties as wife and mistress of the
future home. She had saved the rags — in recent decades
at least — and cut them into strips to be woven into carpet
by father or brother. She had made the spinning wheel
hum and had prepared her thread and warp and woof for
her linen and linsey-woolsey. She had probably worked
her samplers to ornament the spare-room, rich in a variety
of colors, filled with curious shaped animals, ornamented
letters and figures or perhaps even with the reproduction
of bits of landscape. She had in readiness several changes
of bed linen complete with quilts, comfortables and feather-
bed and coverlets displaying all the colors of the rainbow
arranged in designs more or less artistic. Perchance she
had even started to collect her family treasure of shining
pewter or queensware ornamented with letters, figures,
etc. She had learned to make her own soap, to cook and
bake and, what was a pride of her heart, to make a
Schwenkfelder cake. This was a risen cake, spread by
rolling pin, flavored by saffron, and crowned by sweetened
crumbs, as wide as the oven door or baker's tools would
warrant and baked in the old-fashioned bake-oven. Sad
to say the fame of the cakes at times went farther than the
fame of the bakers themselves. It is probable that these
cakes originated in Silesia for there to this day does the
busy housewife bake the same cake called Streiiselkuchen.
It may not be amiss to take a peep at the life in the
family. Isaac Schultz says in 1844: "They — the
Schwenkfelders — form a respectable part of the German
community of the counties above named. Some of them
pursue agriculture, some manufactures, others are engaged
in commercial enterprise. By their strict discipline they
keep their members orderly and pure from the contami-
Characteristics. \'i'i.
nating influences of the corruptions so prevalent. They
are a moral people ; pious and highly esteemed by all
who know them. They pay great attention to the educa-
tion, the moral and religious training of their children.
Many of them possess a respectable knowledge of the
learned languages, Latin, etc. There is scarcely a family
among them that does not possess a well-selected and
neatly arranged library." Balzer Schultz relates the fol-
lowing expressions of opinion by C. E. Stock, the teacher
of the Hosensack Academy, 1792 : " I must say this, of all
the sects and religious bodies I have met, and they are
many, I found none with whom I was so well pleased. I
have now lived with you for some time and have never
heard an oath or blasphemous word. I never saw one of
your people drunk. You are kind and beneficent to all,
particularly to the poor. You are orderly and industrious
in your calling. You do not waste your substance on
splendor and richness in clothing as do others. You live
separated from the world and you seek to keep your chil-
dren away from the world. Neither during the week
much less on Sundays do you allow your children to go
to places of public resort, but encourage them in the study
of the Bible." Schwenkfelders were expected to pay their
debts. He who did not do so, was looked upon as having
forfeited the rights of membership. If a person under
adverse circumstances felt the pangs of poverty gnaw at
his vitals he did not need to worry about his going over the
hill to the poor house, for such as these w^ere always cared
for out of the Charity Fund, at no time exhausted since
its founding. Even the tramps were not forgotten and
they were known to ask the way to the Schwenkfelder
valley. Even the ministers had a fund placed in their
hands at one time to help along the " Weary Willies " of
the road.
172 The Pennsylvania- Ger7nan Society.
The peculiarities of dress spoken of by some writers
have passed away. Freedom was indeed guaranteed to
families by church regulation, hence no particular regu-
lations can be spoken of. New fashions, new goods, new
styles were scrupulously avoided and legislated against,
and as a matter of economy the use of home-made goods
was encouraged.
The Schwenkfelders were not office seekers though
when called upon they usually served. Christopher
Schultz was commissioned as a Justice of the Peace in 1777
but in all probability failed to accept the commission.
Christopher Hoffman was appealed to by messengers to
serve in a certain office for which he had been chosen but
flatly refused. After the messengers had left, he said to
his wife: *' Oh how good is it to be able to remain
humble." A few years after this Abraham Schultz was a
member of the Pennsylvania Assembly and as such served
on various committees. In more recent times the Schwenk-
felders have drifted more towards public office. They
have, however, always been close students of public affairs
and have been intelligent readers of the current secular
and religious papers. Nor have they hesitated to express
themselves when occasion seemed to demand. They have
always been law-abiding. They were averse to resorting
to law although ready even thus to maintain their rights, if
need be.
The Schwenkfelder farmer was not averse to having re-
demptioners in his household. Abraham Beyer, Andrew
Beyer, David Schultz and Christopher K. Schultz are
known to have employed them. In the case of David
Schultz, Hans Ulrich Seller had originally been helped by
Abraham Beyer the father of Mrs. David Shultz who paid
his ship-passage from Rotterdam. He was of a very
Missionary Efforts. 173
ugly and surly disposition. To improve matters surveyor
David took the German into his own household. The out-
come was that Mrs. Schultz was cruelly murdered, June
14, 1750, by Seiler, who after due process of law was exe-
cuted the following November, the first German to be exe-
cuted in Pennsylvania according to David Schultz. They
probably never were negro slaveholders, but they are not
known to have offered any assistance to the underground
//^/f^,/^t-^^ ^-. ^ — ^ ^^>^ ^^ ^ — . - ^, vs' .*«. ■ .«s»— _ -^^X
^^^
RECEIPT GIVEN BY REV. H. BIBIGHAUS FOR $273.02, RAISED BV THE SCHWENKFEI,D-
ERS FOR THE USE OF THE REV. BENJAMIN SCHNEIDER, D.D., MISSIONARY OF THE RE-
FORMED CHURCH AT BROOSA IN ASIA MINOR. (See page 93. )
railroad. When the president or the governor called for a
day of prayer, humiliation or thanksgiving the Schwenk-
felders, as all loyal citizens heartily responded. Nor did
he deem it too much trouble to go forty miles to cast his
vote at a Provincial election.
In their secular employments they were mostly farm-
ers though many served their fellows in various other
174 The Pennsylvania- German Society.
capacities. The peripatetic shoemaker, tailor, nailmaker,
fencemaker were well known. The various steps in the
manufacture of linen goods from the sowing of the flax-
seed in the well-manured and well-cultivated garden spot to
the bleaching or dyeing of the fabrics by home-made dyes
was well-know^n to them by actual experience. In harvest
time the larger farmers would have half a dozen grain-
cradles or more in their fields which meant the employment,
feeding and lodging of perhaps a score of extra hands.
David Schultz, surveyor, remarks in his diary that he em-
ployed twenty-four reapers one day. With five or six, or
seven meals a day of good substantial food, a demijohn of
applejack on the pump floor and perhaps one in the field, a
great amount of work would be done. How they would
rejoice at the familiar long drawn sound of the dinner horn
possibly tooted by a mischievous youngster sitting on the
houseroof. If at night strange noises or merry laughter
were heard, or beds turned upside down, or wagon wheels
misplaced, or dead chickens placed on long poles in front
of the open bedroom windows none was the wiser or less
agreeable in the morning.
In turning his products into cash, the Schwenkf elder
farmers would haul the grain to Flourtown, Germantown
or Philadelphia. With his neighbors he would organize
butter market companies in order that each of the half
dozen or more farmers might take his turn in going to the
" town." He would start in the small hours of the morn-
ing, with four horses attached to his heavy laden Conestoga
wagon, with possibly a couple of the daughters occupying
the front seats who hoped to see the sights and make pur-
chases for the family. Such rides on a springless Cone-
stoga over the rocks, around the stumps, on uncushioned
boards with thrusts against the sides of the wagon-body
Rural Customs. 175
must have caused a voracious appetite and the most charm-
ing rosy cheeks and dimpled chins. The day's journey
ended, the team would probably follow a long train of sim-
ilar wagons to one of the numerous hostleries along the
road, and the wants of man and beast would be attended to
for the night. Going to bed meant for the teamsters then,
lying on a bag of feed on the floor of the bar-room, try-
ing to sleep, telling his tale of woe, listening to blood-
curdling stories or cracking his jokes, sometimes rather
coarse. Thus he went. On his return trip he would
bring salt for his stock, gypsum for his fields, fish for the
family and neighbors, storegoods for the country merchant,
and last but not least by any means in the estimation of the
recipients, trinkets for the little boys and girls in exchange
for the nuts or nicely combed hog bristles given him to
market. Tradition tells us that where East Greenville is
now located there was formerly one of the worst stretches
of road along the whole Philadelphia route, one that farm-
ers always dreaded — and particularly on cloudy, moonless
nights — the winding between the trees and through the
bogs and low places axle-deep with sticky mud.
When the apples were ripe, apple butter parties were in
order. Who can declare the rural joy in picking apples
under the wide spreading apple trees and making the
luscious cider at the old-fashioned home-made cider mill,
in drinking the sweet cider or eating the rich cidersoup,
in making bushels of '* schnitz," in stirring the mixture of
schnitz and cider until the proper consistency has been
reached, in trying to eat the tempting fool cake filled with
tow^ prepared by the smiling, haughty farmer's daughter, in
dipping the finished product from the copper kettle and
gathering up the remains along the sides of the kettle
either with crooked finger or crust of bread and eating to
176 The Pennsylv ant a' German Society.
one's heart's content. He who has not joined on such or
similar occasions in playing a game of " Blumsock" (hunt
the slipper) knows not what genuine innocent sport is.
At times spinning wheels would be shouldered, and a
visit made to a neighbor to talk and spin. The years
crops being all harvested, thrashing was in order which was
done by flail, or rude machine or the quasi-Scriptural method
of letting the horse tread out the golden grain. If there
was naught else to do, spinning was engaged in by father,
mother, son and daughter the whole winter through, the
aim being to finish the year's spinning by Candlemas —
^^ Lichtmes. Spin Verg'ess." Some might occasionally be
seen working on the tape machines weaving strings, either
ornamental for the Sunday-go-to-meeting apron or plain
for household use or for father's grain bags. The various
looms too were kept in motion and the miller in the hollow
sang and whistled as his wheel turned round, grinding out
the grist or yielding the pure linseed oil and meal.
When the snows began to fall and sleighing was thus
assured, Christoffel or Balthasar or Hans Heinrich would
sniff the air, and say to Bevvy and Molly, " To-night we
will take a sleigh ride." Word would be sent to the neigh-
boring houses, the home-made bob-sleigh would be brought
forth, the wagon body placed on it and half filled with
clean straw. Grain bags would be stuffed full of straw and
placed cross-wise for seats. In due time eight, ten or a
dozen pairs of the neighboring boys and girls would start
off. The inexperienced can not appreciate the pleasures
of a sleigh ride in a crisp, moonlight night, horses pranc-
ing, sleighbells ringing in bright jingling tones, girls,
laughing, dogs barking, the hills reechoing, and all hearts
light and gay and free. The spacious farmhouse of some
blood relation or friend being reached, all would jump out,
Hymnology .
177
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A SCHWENKFELDER MUSIC BOOK.
1 78 The Pennsylvania- German Society.
some perhaps to measure their own length in a snowdrift,
the horses would be led to the spare stalls back of the
cows, and the good wife would make the whole com-
pany feel welcome. Games were perhaps indulged in,
but none such as might prove but nurseries of future wrong-
doing were allowable. Supper was served and as the
small hours of the morning came the company broke up
and the rustic lads and lasses wended their way homeward.
In his religious life the Schwenkfelder would begin and
end each day in prayer, though oft in secret and inaudi-
bly. At each meal, either silently or audibly, by prayer,
song or the innocent child's lisping, he would return thanks
to God for his gifts. He had his book of daily prayers and
hymns, which he did not fail to use. If he wished to have
a particular book, either in manuscript or print, he did not
regard it beneath his dignity, or as unworthy of his man-
hood, or as being a useless waste of time, to copy such
envied production in full for himself. He would even
take up knotty questions in theology for study and write
out his comments. In his library he had the sermons,
either printed or written, of Werner, Hiller, Weichenhan
Hoburg, the Epistolaren of Schwenkfeld, the mystic writ-
ings of Hoburg and the collections of letters of more recent
times. These he read and studied. He had courses of
reading so that various books might be read through in
course during the year. The Pennsylvania Historical So-
ciety, has one of these *' courses " complete for the church
year, in which all the leading Schwenkfelder writers,
from Schwenkfeld to Balzer Hoffman, are referred to.
Each Sunday has readings arranged for Friih, Vormit-
iags, Nachmittags ^ Kinderlehr. The authorship is not
determined. On Sunday, if he did not go to meeting, he
would have his devotions in his home. After the morning
Public Worship. 179
chores were done and the family clothed in the clean
home-spun to be worn the following week, the family
would gather, hymns were sung, prayers offered, per-
haps read out of his book of prayers, and the sermon for
the Sunday read by some one of the family. Woe to the
child that fell asleep. If a hearer became listless, the
book would be passed to him with a request to continue the
reading. Doubtless the minds of the youthful worshippers
would be wandering over the green pastures, beside the
still waters or by the shady swimming pool, while the body
was paying due respect to the solemnities of the occasion.
Sermon ended, the dinner and the feeding of the lowing
herd would demand attention. In the afternoon the young
would not be allowed to wander away from home to en-
gage in mischief. They would gather for instruction in
their places of worship, or, staying at home, would copy
sacred hyms or sermons, or engage in other religious ex-
ercises, or as amateur artists they would paint houses,
ornamental letters, or creations of the imagination ; be-
times the young ladies of the household would ply their
needles on their fancy work. Before 1790 the Schwenk-
felder had no house of worship to go to. When after
that he went to his place of prayer and praise he had no
bell to call the people, no backs or cushions to the seats,
no stained glass windows, no carpets to hush the footfall
of the belated worshipper, no ushers to tell the people to
come up higher, no organ to drown the voice of the sing-
ers, no choirs to praise God by proxy, no Rev. Blank,
D.D., LL.D., to dazzle with a sensational pyrotechnic
display of smooth-flowing cadences and glittering general-
ities. The service he attended was non-liturgical though
the sermon or prayers were occasionally read from printed
books or from manuscripts. His preacher served without
i8o The Pennsylvania- German Society.
pay, hence could be fearless and free and had no occasion
to measure the effect of his labors by the subscriptions in
the successive collection books. In worship sexes and
ages were seated separately, men were dressed so much
alike that one would involuntarily think of uniforms. The
snow-white caps, aprons and neckerchiefs of the women
placed the worshipper in a devotional frame of mind. The
boys and girls sat by the parents in their home-spuns and
probably barefooted in summer time. In prayer they
stood in reverent attitude, and as the names of the Saviour
were mentioned by the preacher they all slightly bent the
knee, and thus visibly and inaudibly expressed their amens
to praise and supplication.
As an illustration of the procedure when death invaded
the family and claimed a victim we will quote Christopher
Kriebel's letter of 1769 : " We in ' Coschehoppe, Shippach
and Towamencin,' have our own burying grounds at each
place. Many have burying grounds on their own land for
their families. Others who lived a considerable distance
away have buried their dead in burying grounds of people
who are not of our faith, since those of quite different re-
ligious views have buried there for the earth is quite com-
mon to such use in our land. We have also allowed our
neighbors who live near us and are of different religious
views to bury in our grounds. The ceremony with us is as
follows : on the death of any one, there is a general con-
sultation between the family of the deceased and the neigh-
bors in reference to the burial of the body ; a duty is as-
signed to each one which he is expected to attend to until
the ceremonies are ended. At the same time provision is
made for messengers to go on horseback to the distant
places where our people reside, and since for a long time
no minister has been among us, a request is made at the
Hyinnology ,
i»i
Qi^mKt'h
yimin. ,(m^en^t (rUrtujhn nm:
Iln^ oafs am (if^ip^ntCtn.
A.
TITLE PAGE OF MSS. HYMN BOOK FOR FAMILY WORSHIP.
182 The Pennsylvania- German Society.
same time of the one who is to speak a word of exhortation
on the occasion of the funeral. On account of our homes
being considerably scattered many horses are brought
together (the women are as good riders on their side-saddles
as the men ; there is no difference). The horses from a
distance are fed, the people are provided with bread, butter
and a refreshing drink, on cold days warm drinks are pro-
vided. The care of horse and man, the digging of the
grave and the burial are entrusted to the neighbors who
are designated by the bereaved family. The place where
the preaching takes place is at times under the open sky,
but mostly in the barns which usually prove entirely too
small, so that many have to sit and stand outside. The
exercises are opened with the singing of a hymn or two,
which is followed by a discourse of perhaps an hour and a
half and then closed by another hymn. Upon this the
body is carried to the grave and buried while a hymn is
sung. Thanks are expressed for the love shown during
the bereavement and invitations are given to return to the
house of mourning for refreshment." Though reforms
and changes have been introduced in funeral customs, the
essential mode of procedure has not been materially
changed, since this was written.
CHAPTER XII.
Bibliographical Notes.
HE preface of the second edition of
the Catechism by Christopher Schuhz
opens with these words; "A pure,
Christian system of doctrine of faith
is among all temporal gifts and
favors of God, the greatest and
most important." In these words
jV^^ -"«fc*i£i^^ the author but voices the controlling
i V '^^.~>' sentiment of all sincere and earnest
Schwenkfelders. Among such people, the student would
naturally expect to find in addition to doctrinal education,
considerable activity in the line of religious literature and
such has been the case. Casual reference has been made
to this in earlier chapters ; an effort will be made to 'pres-
ent a concise review of the American efforts in this direc-
tion without attempting to catalogue all the productions.
The correspondence of these people with their European
friends and acquaintances affords much light in this direc-
tion. This began probably as early as 1731 when George
Schultz, the brother of surveyor David, landed in Phila-
delphia. The present writer has in this connection com-
183
1 84 The Pennsylvania-German Society.
piled a partial list of over 200 letters still preserved extend-
ing from 1733 to 1792, some of which are quite lengthy-
productions. It is probable that prior to 1765 the corres-
pondence was somewhat limited partly due to the fact that
means of conveyance or the mail facilities were meager.
At that time, however, on account of Heintze, Kurtz, Groh,
Fliegner and others, living in or near Probsthayn, more
interest began to manifest itself. Thus for instance we
read that in 1769, 39 letters were enclosed in one package,
in 1770, 41, and in 1774, 44.^ From 1776 to 1784, there
was almost a complete interruption of correspondence on
account of the Revolutionary war. These letters are a mine
of information respecting the inner life of the community
during the whole period. A package of them was found
by Ober-Lehrer Friedrich Schneider in his extensive his-
toric researches who wrote these words in reference to
them: "From all of these there shines forth a pious and
peaceful mind. The condition of these Schwenkfelders
is continually good. In expression most of these letters
are correct, fluent and cultured. * * * The letters of this
Susanna Wiegner (Mrs. George Wiegner) in spite of her
age are written in a firm and neat hand and their style
betrays an unusual education." In subject matter these
were letters of friendship, business, religious exhortation
or doctrinal controversy of an individual or general na-
ture. From this correspondence we also learn that efforts
were made at various times by the Schwenkfelders to res-
cue their old doctrinal books, among others those taken
from them during the time of the Jesuit Mission 1720 to
1726. Considerably prior to 1767, boxes full of books
^Sample " addresses " of these letters : " Aan Monsier George Hiibner in
Pencilvania im Valckner Swam"; "Aan Melchior Hiibner 12 Stonden von
Philadelphia in Pensilvania " ; "Discs Briflein zu kommen an George Hiibner
als meinem liben Schwagerin Pensilvanien."
THE PENNSYLVANIA-GERriAN SOCIETY.
SCMWENt\FELDER HATRONS.
DRESSED FOR PUBLIC WORSHIP flS CUSTOnHRY DURING LAST CENTURY.
Correspondence. 185
were imported through their friend Wigand of Frankfort.
The price of an Epistolar of Schwenkfeld was 12 to 18
gulden — a gulden equals 41 to 48 cents. References
show that other importations were made and that money
was raised for such purpose.
Besides this correspondence the early life in Penn-
sylvania shows remarkable activity in denominational
literature. Many of the manuscript volumes are still pre-
served and prove rich feasts to the eye of the book-lover.
Numbers of these have been allowed to pass into strange
hands to be highly treasured or to be allowed to be de-
stroyed. Some of the volumes are stately developments
of lines of thought more or less profound ; others mere
collections of papers on allied themes ; others, record of
work in the training of the young ; others, crude " What-
nots " for the preservation of literary gems or curiosities.
Series of sermon outlines by most of the ministers are still
preserved affording much valuable information. Writings
of a controversial nature are not wanting either as for in-
stance those against the views of Jane Leade, or Jacob
Boehme, or the restorationists or the lively sparring of
Joshua Schultz and Daniel Weiser.
With respect to a special line of work, Hon. S. W.
Pennypacker used these words in an address before the
Pennsylvania-German Society: ♦* I want to call your at-
tention to another sect, the Schwenkfelders who came to
Pennsylvania. They were the followers of Casper
Schwenkfeld and the doctrines taught by him were almost
identical with those taught by the Quakers. They came
in 1734. Their literature was extensive and interesting.
It is reproduced for the most part in huge folios written
upon paper made at the Rittenhouse paper-mill on the
Wissahickon, the earliest in America. These volumes
i86 The Pennsylvania- German Society.
sometimes contained looo pages, bound in stamped leather
with brass covers and brass mounting. (Christopher
Hoffman was their bookbinder. H. W. K.) Among the
notable facts connected with their history is that they pre-
pared a written description of all the writings of Schwenk-
feld and their other authors and it is as far as I know the
first attempt at a bibliography in this country." {Penfisyl-
vania Germans, Vol. II., 38.) In connection with this
bibliography a record was made of the contents of the
books owned by the different families (1741-1747) in the
Salford and Towamencin districts. The abrupt breaking
off of the record suggests the probability that it had been
planned to extend the list. The writer has no knowledge
that anything like this was attempted since.
It is worthy of note that the huge manuscript volumes
were in nearly every instance supplied with registers or
indexes. Too often, it is to be feared, people have looked
upon these manuscript volumes as a quantity of paper
rather than as a record of midnight toil and anguish of
soul, historic accretions of profound thinking, rubies and
diamonds perchance for the adornment of God's spiritual
temple and kingdom. Fortunes have been won and lost
but no one seems to have thought of collecting, collating
and saving from destruction, these treasures by providing
a place for them and a fund for their proper care, study
and publication. Can God bless a people that carelessly
despises its heritage and forgets its history?
It will be profitable and instructive to particularize a
little more closely with respect to the work done by some
of these toilers.
George Weiss, son of Casper, was born in Harpersdorf ,
Lower Silesia, Germany, in 1687. Abandoning his prop-
erty on account of persecution, he like others went with
Bibliography. 187
his family to Saxony in 1726 and to Pennsylvania in 1734,
where he died in 1740. As a youth he was not allowed
to be idle if one may judge by his copying Michael Hil-
ler's Postill before he was thirteen years old. His father,
a strenuous Schwenkfelder, collated a large hymn-book, a
large book of prayers, and glosses or comments on various
passages of the Bible. The son in helping to copy these,
early received a sound religious training. In 1720 George
wrote a Confession of Faith for the Schwenkfelders and
answers to the questions propounded by the Jesuit mission-
aries. About the same time he wrote an extended article
on clothing in which he took a very stringent position in
favor of simplicity of dress and against the innovations
creeping in on the Schwenkfelders. By 1730 he had
completed a series of poetic productions collected in a
volume having the following title page literally translated :
''^Meditations, that is studies and spiritual explanations
of the names of different patriarchs and prophets in the
Old Testament and of the evangelists and apostles in the
New Testament with expositions of the hidden mysteries
beariiig on Christ the Son of God who was to and did as-
sume fesh and in it did redeem his people and unite man
with God; composed, meditated and arranged in simple
rhy^ne according to the mind {Sinn^ of the Holy Spirit and
the Holy Scriptures.'" About the same time he practically
rewrote Suderman's hymns based on the Song of Solomon
rearranging the same, assigning a suitable melody and in
many cases adding one or more stanzas. In 1733, he
began to write letters to various members of the Schwenk-
felder community on Scripture passages as a means of reli-
gious culture and thus in a little more than a year composed
material that would fill almost 400 pages of a book octavo
size. After the migration to Pennsylvania he continued
i88 The Pennsylvania- German Society.
this doctrinal and devotional letter writing. At death he
left incomplete several series of studies in the line of re-
vealed theology, and about i,6oo catechetical questions
on creation, prayer, the Lord's Pra3'er, faith, the Ten Com-
mandments, the Christian church, the knowledge of Christ,
Baptism, the Lord's Supper and marriage.
Balzer Hoffman, like his bosom friend George Weiss,
was born in Harpersdorf, 1687, and under like circum-
stances came to Pennsylvania, where he died in 1775. The
importance of his father Christopher is indicated by his
being chosen as one of the three Schwenkfelders to go to
Vienna to plead tolerance before Charles VL Like Weiss,
young Balthasar also copied his Postill before he was
thirteen years old. During the Vienna mission he as
one of the three aided in placing seventeen memorials
before Charles. His son Christopher made out a descrip-
tive catalogue of his writings, the original of which is in
the possession of Hon. S. W. Pennypacker. According
to said catalogue, the period of his productive writing ex-
tends at least from 1722 to 1773. The catalogue enumer-
ates 58 tracts, refers to 83 letters and fails to mention his
hymns, his historical sketches and minor productions.
The writings are classified under three heads : {a) Studies
of the Bible either by verses or chapters; {b) other useful
studies and confessions, and (c) studies of hymns. Want
of space forbids enumeration of these. Among the more
important efforts are the following :
1722. A short catechism.
1724. A postill called Efistasia on the Epistle lessons
of the church year. He arranged the same texts in rhymes
1726 and composed prayers to accompany them 1738.
1725. A study of the epistle to the Hebrews called Hex-
atomus.
Bibliography. 189
1734. A postill on the gospel lessons for the church year
called, Evangelische Jahr Betrachtung. He prepared
questions as a guide for the study of these in 1744 and also
arranged them in rhyme.
1743. A glossary in German of Scripture terms.
175 1. A careful study of the Apostle's Creed.
He composed studies of many hymns, wrote out in com-
parative fullness his " Gedachtniss tag" sermons, prepared
historical sketches of the Schwenkfelders and worked out
elaborate productions in the line of revealed theology.
One of these was called HodophcBuum. He seems to
have supervised the copying of the Weiss hymn-book by
his son Christopher, and thus performed serviceable work
preliminary to the hymn-book of 1762. Before the migra-
tion, he at various times, quaintly used the pseudonym,
Barachiah Heber or implied his initials B. H. by placing
prominently on the title page two words beginning with
these letters.
Christopher Schultz, son of Melchior, was born in Har-
persdorf, 17 18, was taken to Saxony by his parents at the
time of their flight, came as an orphan to Pennsylvania
and died in 1789. He was a remarkable man and for
many years the chief figure in the Schwenkfelder com-
munity. He was all his life a close student, a clear
thinker, and a fearless, Godfearing Christian. With re-
spect to his literary work the following cursory remarks at
least seem in place. His description of the voyage to
Pennsylvania in 1734 by the Schwenkfelders is a classic
in its way, and does credit to an orphan of sixteen. He
collected some of the letters of George Weiss and probably
his catechetical questions also about the year 1743. He
copied Hoffman's Hcxatomtcs, 1746, and probably aided in
the preparation of a paper on marriage with respect to
IQO The Pennsylvania- German Society.
views and customs among the Schwenkf elders, 1748.
From 1750 to 1775 he wrote the Historische Anmerckun-
gen^ published in the Americana Germana, Volume II.,
No. I. From a letter to his friend Israel Pemberton the
following words are quoted : " With these presents I do re-
turn the remarks on the behavior of Paupanahoal, having
copied and translated the same into high Dutch. It hath
been very acceptable to several of my friends who rejoice
in perceiving the hand of grace to operate so strongly on
the poor heathen." In the publication of the Neu-Einge-
richtetes Gesanghtich of 1762 he was a hearty worker. In
1763 the first edition of his Catechism was issued. In
1764 he led the Schwenkfelders in organizing the school
system described in another chapter. In 1768 he prepared
a short sketch of Schwenkfeld and his followers at the
request of his friends, Anthony Benezet and Israel Pem-
berton, which with other material was sent to the Queen
of England, Charlotte of Mecklenburg-Strelitz. The
Oueen had heard of the Schwenkfelders at home, made
inquiries concerning them on coming to England, sent
greetings to them through Jacob Haagen, a Quaker, and
expressed a desire to see their books and know more of
them. In 1770 he translated one of Schwenkf eld's tracts
on the Christian life for the benefit of Quaker boys who
were at his home to study German. In 177 1 the Erlciu-
terungy or defense of Schwenkfeld and his followers, was
issued — to a great extent the work of Christopher Schultz.
The Compendium or Glauhenslehre written out by him
was begun in 1775 and finished in 1783 and then allowed
to lie in manuscript more than half a century. In 1777
he translated a number of letters on education which
had been published in the Pennsylvania Magazitie, 1775.
In 1782 he drew up the constitution of the Schwenkf elder
Bibliography. 191
Society or Church. After subjecting the first edition of
his Catechism to a severe scrutiny and consequent revision,
he issued a second edition in 1784. It may be of interest
to quote the following words from Yeakel's History of
the Evangelical Association^ Volume I., page 48: The
Schwenkf elders had " also some very good books, espe-
cially an excellent Catechism, of which Rev. William W.
Orwig made a liberal use in compiling the second Cate-
chism for the Evangelical Association, published in 1846."
A cursory examination shows that in many cases the exact
wording was embodied, in others slight variations were
made. Singularly the author failed to acknowledge any
indebtedness to any one for his Catechism. Christopher
Schultz took an active part in the Heintze correspondence
and on various occasions came to the defence of the faith
in vigorous controversial writings. His sermons at mar-
riages, funerals, and on memorial days, he in many cases
wrote out quite fully, and in such shape they are still pre-
served. A study of his orthography shows that after he
had begun his literary work he deliberately changed his
system of spelling. While he was thus toiling he also
served as pastor, gratis, won his food and raiment and
made himself generally useful to the community.
Dr. Abraham Wagner, son of Melchior, was born 1715
(circa) and came to Pennsylvania 1737, where he died
1763. He was an earnest broad-minded Christian and a
great reader. He collected poems of John Kelpius, ex-
tensive biographical notes on Spener whom he admired
and wrote a beautiful letter to Muhlenberg quoted in the
Hallesche Nachrichten. His poetic productions began be-
fore he was 18 and continued to his death. More than
fifty of these products are still preserved.
ip2 The Petmsylvanta-German Society.
Christopher Wiegner, the diarist, son of Adam Wiegner,
was born in Harpersdorf, 17 12. During the flight of the
Schwenkfelders he was taken to Gorlitz, by his parents,
where he soon came to take an active part in the religious
life of the community. He began to keep a diary or rec-
ord of his experiences during this time and kept it up
until 1739, thus covering the life among the Moravians in
Saxony, the migration to Pennsylvania and life in Mont-
gomery county. It furnishes many interesting and authen-
tic details of the momentous period in which he lived. It
is to be hoped that ways and means may be found for put-
ting the same into print. For further details see Chapter
VIII.
David Schultz, the surveyor, son of George, was born
in 1717, came with his father to Pennsylvania in 1733 on
account of persecutions and settled in the Goshenhoppen
valley where he died, 1797. He wrote an account of the
migration to Pennsylvania of the company with which he
came published in the Pennsylvania Magazine of History
and Biography y Vol. X., page 167. He was a great
reader and almost incessant writer and in his general re-
lations one of the most important men of his community.
He kept a diary in interleaved almanacs that came to light
a few years ago and were in part published by the late
Henry S. Dotterer in The Perkiomen Rcgio7i. In an-
nouncing this publication the editor said : " In the next
number of the Perkiomen Region we shall commence the
publication of a MS. of extraordinary historical interest.
It relates especially to the early settlements at Goshen-
hoppen — old and new, Falkner Swamp, Hereford, Hosen-
sack. Great Swamp, Colebrookdale and Salford, but in a
wider sense it furnishes a great amount of authentic infor-
mation regarding the Colonial period, its people and their
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193
interests. It is the journal kept by David Shultze, immi-
grant, colonist, surveyor, scrivener, law adviser, a resident
of Upper Hanover township in the Perkiomen Valley. In
his journal three languages are employed, German, Eng-
lish and Latin." He wrote a number of poems, one of
these on the death of his wife, murdered June, 1750, and
scattered notes suggest that he contemplated publishing a
book. Rev. C. Z. Weiser wrote these words concerning
him: "We have abundant records to show that he had
been the recognized scrivener, conveyancer, surveyor and
general business agent for the frontier settlers scattered
over a wide district in Eastern Pennsylvania as far down
as 1797.
Christoph Hoffman son of Balthasar Hoffman was born
in 1732 and received a careful religious training at the
hands of his father. Between 1758 and 1760 he copied
the Weiss hymn book. As a catechist he made record
of the work done by him and his class, he wrote an inter-
esting account of his father's life and labors and collected
and catalogued his writings in 1795. As minister he
delivered sermons on various occasions which are still
preserved.
Christoph Kriebel son of Christoph came to Pennsyl-
vania with his parents as a lad of 14 in 1734. -^^ ^^^
younger days he copied a number of manuscript volumes.
At the religious conference of 1762 he took an active part
and read a paper that met with approval by the company.
He became a catechist and later a preacher among the
Schwenkfelders. As such he wrote out some of his ser-
mons, one series consisting of twenty sermons on the sac-
raments. He recorded the questions and answers in
connection with his Bible classes in four volumes extend-
ing from 1764 to 1797. He took a leading part in the
13
ip4 The Pennsylvania- German Society.
Heintze correspondence and made a collection of copies of
the more important letters received and sent.
Of the publications relating to the Schwenkfelders the
following items may be noted :
1742. Das kleine A. B. C. in der S chide Chris ti —
Dr. Abraham Wagner.
1748. Von dent wahren, eivigen Friedsame Reiche
Christi. George Frell — Germantown, Saur.
1748.. Auszug aus Christian Hohburgs Postilla Mystica
— Saur.
1762. Neu-Eingerichtetes Gesang-Biich — Germantown,
Saur.
This is a hymn-book 5x7, double column, containing
xxxiii 4- 760 pages with three indexes. The book was one
of the most ambitious attempts in the line of hymnology in
the colony up to that time and must have meant very con-
siderable labor and expense. Christopher Schultz in his
Historische Anmerckungen says in substance : The print-
ing of a hymn-book for our own use, discussed for some time
was regarded desirable because the hymns in use lay scat-
tered, the old printed Picard hymn-books were passing out
of use and copying was a tiresome and expensive work.
The matter came to an issue in 1759 in such form that a
plan was agreed upon and sufficient subscribers declared
themselves, and it was decided to proceed with the matter
and have the book published. To prepare the manuscript
for the printer meant an incredible amount of labor and
conferring. The printer began work on it the middle of
1761 and finished the work by the end of 1762. In the
introduction are found the following words : "It has been
the object to gather beautiful, instructive and edifying
hymns. With respect to the beautiful or what may prop-
erly be called the beautiful in this connection, but few in
Bibliography.
195
4jn
Cun^ y«yt iiJ JMnni
> fo^ "V+» iW 17-19
TtruM
^m Jen ^r,i^tn^(\^!iuf^
CVu. W "'/" ^ ^jiArJeti unJ tu^ijaycn.
,'n fi.■^^t£n■ IjUl ^ Jc* jTUplCtV; OOi^
p, vm dm r^ /i.nuuA ^mnun.
run SCiiJtfn pi eintrn, jlnitnAt^^uJuCa^m,
^(actayntrikn mil
CAr. fCr.
A FEW TITLE PAGES.
196 The Pennsylvania- Gertnan Society.
our day agree nor would we dispute the taste and judgment
of any one. With those however who find the beauty of
hymns in the high art of poesy, graceful words and in-
genious flowery style or sounds pleasing to the ears, one
hopes to win but scant credit through this collection. Such
will do well to look for these things not here but elsewhere,
though no innocent use of these things is disparaged. For
ourselves we chose to aim for what is beautiful before God
in order that it may meet his favor and glorify Him. With
Him a pure simplicity is an ornament of beauty; this does
not mean silliness nor ignorance but a oneness of the heart
with God, a condition in which the eye of the mind does
not concern itself with what is pleasing to the world, the
flesh and evil lusts thereof." This thought influenced their
choice of selections and gave tone to their entire work.
Sixty authors are represented. The old Bohemian and
Moravian hymns sung for many decades by the fathers of
the faith received special consideration. They themselves
made the following contributions :
Dr. Abraham Wagner, hymns : 6, 7, 10, 14, 96, 109,
139' i73» 19I' 281, 283, 365, 457, 478, 495, 711, 733' 742»
75I' 756, 787» 754' 789. 800. 802, 821, 822, 826, 832, 833,
845, 847, 850, 463, 801.
Balzer Hoffman, hymns; i, 253, 303, 309, 310, 319,
320, 350, 351, 352, 353, 354, 355, 374, 383, 571, 572,
578, 579' 580, 581, 588, 589, 617, 618, 626, 627, 628, 705,
709, 710, 755, 792, 854, 855, 856, 458, 573.
Casper Kriebel, hymns: 234, 311, 619, 623, 629, 717,
326.
Christoph Kriebel, hymns : 492, 714, 715, 716, 742, 745,
746' 747-
Christoph Schultz, hymns : 157, 312, 360, 380, 469, 590,
744-
David Seipt, hymn : 673.
Bibliography. 197
George Weiss, hymns: 3, 36, 37, 221, 222, 240, 246,
247, 248, 252, 321, 422, 423, 468, 473, 486, 509, 532, 592,
600, 601, 602, 603, 712, 713, 722, 777.
These constitute 123 numbers, out of a possible 917.
By the time the second revision had'been finished in 1869,
only 26 numbers were regarded worthy of being retained,
a result in harmony with the general tendency to drift away
from the old moorings.
1763. Catechism us oder A nfdnglicher Unterrichty Christ-
licher Glaubens Lehre. Philadelphia, Miller.
1 77 1. Erlciuterung fiir Herrn Caspar Schwenkfeld^
und die Ztigeihanen seiner Lehre. Jauer. Heinrich
Christ Mullern.
A part of the title page of this book literally translated
reads as follows : " An explanation for Casper Schwenk-
feld and the adherents of his faith relating to many points
in history and theology which commonly are presented in-
correctly or passed entirely over, in which their history to
1740 is briefly told, their confessions of faith are summar-
ized and the true conditions of the disputes concerning the
ministry, the holy Scriptures and the glory of the human-
ity of Jesus Christ are unfolded ; truthfully and simply
described from approved, credible and many hitherto un-
published documents and from personal experience, offered
to the service of all seekers after and lovers of the truth
by a few of those who sometime ago migrated from Sile-
sia and now reside in Pennsylvania in North America."
The necessity for a publication of this kind was felt for
some time; consequently in the fall of 1768, it was re-
solved to issue the book. During the following winter
Christopher Schultz prepared the manuscript and by March
a printer's copy was in the hands of their friends, the Mora-
vians, to be forwarded to their European correspondent
198 The Pennsylvania- German Society.
Heintze at Probsthayn for printing. Heintze received it
in October, 1769, and, on application for a royal conces-
sion to print, gave the manuscript to the proper officers for
examination who did not return the same until July 19,
1770, with the desired authorization to print. The print-
ing of the edition of 500 was finished in April, 1771.
Copies were received in Philadelphia in November, 1772,
after which they had to be bound by the Schwenkfelder
book-binder, Hoffman, before they were ready for general
circulation.
1772. Dcr Schwenkfelder Glaubens-Bekenntnisz. Im
Jahr 1718. Jauer.
1784. Kurze Fragen ueher die Christliche Glaubens-
Lehre. Philadelphia, Carl Cist.
1 79 1. Christliche Betrachttmgen ueber die Evangel-
ische Texte. Durch Erasmum Weichenhan, Germantaun,
Michael Billmeyer.
This was a revised edition of the Sultzbach edition of
1672. Propositions had been made to have it printed be-
fore the breaking out of the Revolutionary War but on
account of this it was put off. Christopher Schultz wrote
the sermons for Whitmonday and Ascension Day. He
had been instructed even to prepare a postill for the whole
church year.
1795. An Inaugural Botanico- Medical Dissertation 071
the Phytolacca decandra of LinncBiis. By Benjamin
Schultz, of Pennsylvania, Member of the Philadelphia
Medical Society. Philadelphia, Thomas Dobson.
1806. Gcbct-Bilchlein^ Germantaun. Michael Billmj^er.
1813. JVcucingerichtetes Gesangbuch- Philadelphia.
Conrad Zentler. (Revised edition of hymnbook of 1762.)
1816. Dankbare Erinnerung an die Schzvenkf elder in
JVord America * * * Gorlitz. Heinze. As a slight token
Early Pennsylvania Imprints. 199
of gratitude for favors shown to their fathers 1726-34, the
Schwenkfelders in 1815 gave 163 Reichsthaler to the peo-
ple of Gorlitz and in relief of their sore distress and suffer-
ings due to the ravages of the Napoleonic war. This
sixty-four page book was published by the magistrates
and councils of Gorlitz as a thank offering for the gift.
1819. Oecono7nischcs Hans und Kunst-Biich. Von
Johann Krausz. Allentown, Heinrich Ebner.
1819. Einige Christliche und Lehrreiche Send-Briefe.
Schwenkfeld. Allentown, Heinrich Ebner.
1820. Von dcr Hinunlische Ai'zeney. Schwenkfeld.
Allentown, Heinrich Ebner.
1820. An article on the Schwenkfelders was published
in the Amerikanische Ansichten composed by John Schultz.
1830. ErldiUeriing fiir Herrn Caspar Schwenckfeld.
Sumnytaun, E. Benner. (Revision of edition in 1771.)
1835. Ein christUcher Send-Brief vom Gebet
Schwenkfeld. Allentown, A. and W. Blumer.
1836. Comfendtum von Christofh Schultz^ vollendet
lySj. Philadelphia, Schelly and Lescher.
1842. Christliche Betrachtungen ueber die Evangelische
Texte, Erasmus Weichenhan. Allentown, V. und W.
Blumer.
1844. A History of Religious Denominations published
by I. Daniel Rupp contains an article on the Schwenk-
felders by Isaac Schultz. This was republished in the
Desilver History of 1859.
1846. Lchr Tractate * * * durch Casper Schzi'cnhfeld.
Allentown, Blumer and Busch.
185 1. Constitution * * * wie auch IVebcn-Gcseize * * *
von Josua Schultz. Allentaun, Guth, Young and Trexler.
1855. Kurze Fragcn i'tbcr die Christliche Glaitbcns-
Lehre. Skippackville, J. M. Schunemann. (Third edi-
tion of Catechism.)
200 The Pennsylvania- German Society.
1858. Lehrund Ordnungs-Regeln. Von Josua Schultz.
(Date and place of publication not fully established.)
1858. The Heavenly Balm and the Divine Physician.
By Casper Schwenkfeld, translated by Rev. F. R. An.-
spach, D.D. Baltimore, published by Abraham Heydrick.
1859. Fi'inf Ahhandlungen aus den Theologischen
Schrifften von Caspar Schivenchfeldt. Skippackville, J.
M. Schiinemann & Co.
i860. Aus/uhrliche Geschichte Kaspar v. Schwenk-
felds^ und der Schivenkfelder * * * von Oswald Kadel-
bach. Lauban, vom M. Baumeister.
1861. Oeffentliche Correspondenzen Zwischen Josua
Schultz und Daniel Weiser, ifn Jahr 18^8 * * * Lans-
dale, John Schupe.
1863. Short questions concerning the Christian Doctrine
of Faith, by the Reverend Christopher Schultz. Trans-
lated by Prof. I. Daniel Rupp. Skippackville, J. M.
Schiinemann.
1869. Neueingerichtetes Gesang-Buch. Skippackville,
A. E. Dambly.
1870. Casper Schwenkfeld and the Schwenkf elders.
C. Z. Weiser, in Mercersburg Review.
1874. Schwenkf elders. By P. E. Gibbons, in Pennsyl-
vania Dutch. Philadelphia, J. B. Lippincott & Co.
1875. Glaubens-Lehren und Bekenntnisse der zwei
ersten Predigern der Schwenkf elder in Amerika.
1876. Pficht der Eltern gegen ihre Kinder * * * sanimt
Einleitung, Trauform^und Gebet. Skippack, A. E. Dambly.
1876. Religious Societies of the Co7mnonwealth. By
Barclay. London.
1879. Genealogical Record of the Descendants of the
Schwenkf elders . By the Rev. Reuben Kriebel, with an
historical sketch by C. Heydrick. Manayunk, Josephus
Yeakel.
THE FENNSYLUANIA-GERnA/N SOCIETY.
^l^^y^T^ •' maUi ^^^^ '-•^'^ ^.V.^ ^^Tr)^
■•■ * , Jubyl;^filS;fSS-i
rJ-
PHOTO J . F. SACMSE
SPECiriEN TENNSYLVANlA-QERnAN SAHFLER.
WROUQMT BY REOINA MEEBNER. \79k-.
Literature. 201
1882. Constitution of the Schwenkf elder soeiety as also
By-Lazvs. Skippack, A. E. Dambly.
1886. Der Schwenkf elder Glaubens-Bekeniitnisz * * *
im Jahr iyi8.
1889. Casper Schwenkf eld. By Jesse Yeakel, in a Ger-
man Quarterly.
1894. Coniite Bericht.
1898. Formula for the Government and Discipline of the
Schwenkfelder Church. Philadelphia, J. B. Lippincott Co.
1898. The Schzv enkf elders. By Howard M. Jenkins, in
Friends' Quarterly Examiner .
1898. Americana Germanica published the Historische
Anmerckungen and School documents of 1764.
1899. "^^^^ Schwenkf elders. By H. Y. S. (Joseph
Henry Dubbs) in College Student.
1902. Formula for the Government and Discipline of
the Schzv enkf elder Church. Revised edition. Philadel-
phia, J. B. Lippincott Co.
Simple justice demands in this connection a reference to
the researches and labors of Ober Lehrer Heinrich August
Friedrich Schneider. Born in Posen in 1806, he studied
for the ministry but on account of sickness, changed his
plans and became teacher of English in the Konigliche
Real Schule, Berlin in 1842, which place he filled until
a nervous trouble compelled him to resign in 1872. His
studies in theology led him to read church history and thus
he came to be interested in Schwenkf eld before his stu-
dent days were over. To 1875, when he sold his immense
and invaluable Schwenkfeldiana, he devoted all his spare
time to this line of study. He published a history of Lieg-
nitz with reference to the Schwenkfelders and an account
of early Schwenkfelder hymn writers. He had collected
material for an extensive biography of Schwenkfeld. His
202 The Pennsylvania- German Society.
library was scattered by the sale of 1875, a part being
bought by the Hartford Theological Seminary. To his
dying day he had a warm heart for his chosen line of
study and loved to talk of it.
These remarks may fittingly be brought to a close by a
brief reference to the most recent, most elaborate and most
exhaustive work in the line of literature relating to the
Schwenkfelders. In 1884 the publication of a Corpus
Schwenkfeldianorum was undertaken under the editorship
of President C. D. Hartranft of the Hartford Theological
Seminary. An edition of the works of Schwenkfeld is in
preparation which aims to furnish :
1. A critical text, various readings, the original margi-
nalia, explanatory notes and full apparatus. The notes, the
preface, the prolegomena, etc. , to be in the English language.
2. The chronological order of the documents without
regard to encyclopaedic arrangement.
3. The text, in smaller type, of all unpublished letters
addressed to Schwenkfeld or Crautwald, or that make
mention of them. If previously edited, references to the
editions will be given in the text. The text of all acts or
historical documents hitherto unpublished which refer to
them, will be printed in a similar way.
4. The portraits and pictures in connection with the per-
sons in the history, in the year of their appearance.
5. Facsimile specimens of the MSS.
6. A full bibliography of the literature.
7. Indices of persons, places and subject matter to each
volume.
8. A history in English of the Reformation by the
Middle Way. This is already in course of preparation.
Although it is to be published after the text has appeared,
it will nevertheless be numbered as the first volume of the
series.
CHAPTER XIII.
Concluding Remarks.
CCORDING to the official notice from
the Society the assigned task in the
present undertaking was "to write a
paper on the Schwenkfelders especially
with regard to their history in this
Commonwealth." The author could,
therefore, not indulge in the pleasant
pastime of tracing out and singing the
glories of all the lines of descent. To
do so would mean at the least a search through Canada
and through the northern tier of States beginning with
Massachusetts, Connecticut, New Jersey and Maryland,
westward through the different commonwealths to the
Pacific Ocean. The descendants were and are found
in all walks of life — some even having done time in
prison cells. An attempt indeed was made at collating a
list of prominent descendants, with a view of inserting the
same in this history but for a variety of reasons this had
to be abandoned. The classification of the skilled pro-
fessions pursued by these would show eminent lights m
callings like the following: Artisans, artists, authors,
doctors, editors, inventors, judges, governor, lawyei^, leg-
islators, ministers, missionaries, manufacturers, musicians,
203
204 The Pennsylvania- German Society.
merchants, presiding elders, bishops, president and pro-
fessors of theological seminaries, professors in colleges and
seminaries, teachers, soldiers both in the ranks and as
officers.
The Genealogical Recoi'd of the Descendants of the
Schzvenkfelders published in 1879, ^ niost excellent work
in itself, though not free from error and far from being ex-
haustive, gives in addition to the Schwenkfelder names of
1734, more than 200 patronymics brought by intermarriage
into connection with the lines of Schwenkfelder descend-
ants. The descendants of Tobias Hartranft hold family
reunions where hundreds assemble each year. Of the
descendants of David Wagener who wandered to the Bush-
kill in Northampton Co., there are hundreds in Easton
alone to-day. Jemima Wilkinson the religious enthusiast
and impostor, drew David Wagener, the son of Melchior,
to New York, where the descendants are numerous and
prominent. Settlements in various western states might
also be enumerated.
With respect to church connection, descendants are found
in the Catholic Church and in many branches of the
Protestant church, particularly, United Brethren, Congre-
gational, Evangelical, Lutheran, Reformed, Presbyterian,
Baptist, Methodist, Mennonite and also even in the broad
" Pennsylvania."
Though the present body of " Schwenkfelders" can
claim scant credit for the high honors won by their distant
brotherhood they may at least with them rejoice in the
common pious ancestry and thank God for what He has
done for the children through and on account of the
parents, remembering that the mercy of the Lord is from
everlasting to everlasting upon them that fear Him, and
His righteousness unto children's children.
Hppen&lr.
U
KV
.sm^l^
(205)
Note by Editor : — For various obvious reasons this letter and the fol-
lowing marriage contract are carefully reproduced as to spelling, etc
The italicized words were written in Latin script, the rest in German.
<^Ofy ein lie&er alter greunb ©eBaftian! ®§ ift mir cine 3eit ^er
'^^ offtmolS in meinem ©emiiti) getoefen id) folte bic^ biirc^
©df)rei6en ctlirfjer rii3tf)igcr Stiiffc crinnccn, bietiicil luir Inngc
3eit fo biel id) U)ci^ aufridjtige greiinbe getoefen [inb, bamit id)
metner feitB boc^ aud) bie ^tlid)ten timet Sreunbfd)iQft erfiillen,
unb mid^ ber ©d^ulb eTttloben mod)te berer ic^ mic^ bitrd) @c^tt)ei=
gen tI)eiI^Qftig ma^en rooirbe, unb sugleid^' aud) too moglid) bir in
beinem SSerrennen nii^Iid) fetin mod)te. ©o ni^m§ bod) Quf (ofjne
bir toeiter i)iel Ilmftanbe boraumol^Ien) al§> bon eineni alten
greunbe, toQ§ bir in folgenben Beilen au§' toe{)mittl)igem ^^er^en
aU ein ©^iegel borgel^alten toirb.
^d) r^abe mit bir 311 9fieben qI§ mit einem SWitgliebe eine^
^Qufeg bQ§ ben ^ntooI)nern be§ efiemoB fre^en ^^ennfljlDnntn @e=
fe^e gieBt, unb biefelBen (55e[e^e and) burc^ (Setoolt bcr SBaffen,
Stroffen, ©efangnijje, 2Iu!§fd)Iiffung alter Biirgerlid^en Stec^te,
of)ne ba'^ fie il^r ©etoifjeu Slatl^ fragen biirffen, ben Befagten ^n=
toofinern aufstoingct toie foId)e§ nun bie letst^erige Xcft=3lcte Be=
geuget, unb baS^ 9Serfa{)ren gegen Unfd)ulbige @etoijfeul)affte Seute
nun f)ie bet) un§ au»toeifel. ®o if)r nun aU OJc^rcfcntantcn ber
(iintool^ner "^NcnnftjIunntcnS tooUet angefeJien fe^n, unb bon roegen
if)rer agiren toodct fo i)aht ifir unumganglid) and) bie ^^flidjt auf
cud) liegen, bafe il)r baS^ toal^re too{)I aUcr unb jebcr Glaffen befag»
ter ©intoofincr, fo gut aB cuer .©igcueS an eurem ^ertjen 'i)abt
unb nid)t bie cine ^artf)et) burd) llntcrbriidung bcr Stnbcnt eT!)e=
bet, fo fernc fie e§ nid)t burd} 33ofer)afftigc Untreue ober 2aftcrl)af=
tigfeit Dcrfd)ulbet. 2}a bu nun gar tvoi)l toeiffcft ba\i IJJcnnfl)!'
{ 206)
APPENDIX A.
Draft of Letter by Reverend Christopher
ScHULTz TO Sebastian Levan, Member of As-
sembly, Dated, Hereford, August 12, 1777.
(Seepage 155.)
(Translation.) My dear old friend Sebastian : For some
time it has often been in my mind that I ought in writing
to remind you of a few necessary points, since for a long
time we have been upright friends so far as I know in
order that I on my part may fulfill the duties of true
friendship and free myself of the blame of which by my
silence I would make myself guilty and that at the same
time if possible I may be serviceable to you in your erring
conduct. Without my further detailing to you many par-
ticulars, receive therefore what is held before you mirror-
like in the following lines as coming from an old friend
out of a sorrowing heart.
I wish to speak with you as with a member of a House
which gives laws to the citizens of a once free Pennsyl-
vania and also without taking counsel of their consciences
forces these laws upon the said inhabitants by force of
arms, fines, imprisonments, exclusion from all civil rights
as the recent Test-Act and the proceedings against inno-
cent, conscientious people with us here shows. If you
would be looked upon as representatives of the citizens of
Pennsylvania and would act in their behalf, you inevitably
have the duty resting upon you to take to heart the true
welfare of each and every class of said inhabitants as well
as your own and not to lift up one party through the sup-
pression of the others in so far as they have not occasioned
( 207 )
2o8 The Pennsylvania- German Society.
Ijonten onfanglid^ 'to^^ ©igentl^um tear (6et)be§ in STnfefiung bes
Sonbeg qI§ aitdj bofe 9te(^t§ ber Stegierung) folc^eter Seute, bie ba
©etDtffenfialber bebenfen tragen anbere 9}?enf(f)eTt gu tobten; tote
Qud)' fe^r Bebadjtig finb, fid) on 6t)bc§ ©tatt in ©tmo? einjulaffen,
tooron fie nic^t genitng getrife radren 'ba'^ fie in ber 2Sa]^rf)eit unb
Qud) Beftcinbig boBet) bleiben fonnten, unb bo bn gugleid) meifeft
'iio,^ bergl. Seute nod) bie 9)?enge I)ie borfionben finb, ja einen
•groffen tl^eil ber Slnfe^nlidiften, unb hiolgefeffenen unb UnBefc^oI=
tenen ©intoofinern Qu§mad)en. ©o fragt man ja toolnot^hpenbig
toenn man eure 5Xcten anfie^et, unb sugleid) fiif)Iet toie fie appli=
cirt toerben. ^abt il^r euc^ ben tool \m^^\^ in euren ^erfeen on
biefer Seute ©tott geftelfet, unb ifire getoiffenS Slngelegenlieiten al§
eure eigne Qngefer)en unb rc^rcfcntttt? ©ber toeifetS fid)§ nid)t
bielmefir au§ ^o?p, i()r fie fiir ben nid)t^ toertl^igften 5tu§ferid)t l^al'
let, ben if)r oufs dufferfte untertretten, unb qu§ bem Sanbc ber-
bringen tooltet? ^ft§ nid)t olfo, toorum lieget mein ^Better ©eorge
SlrieBel in ©afton ©efangnife? Unb mufe fid^ fagen laffen toenn er
nic^t ®d)todret toie i^r tooHet, fo fdnne er eiier nid)t I)erau§ !om-
men, qI§ bife man bie ©einen mit SSerlaffung aEer @iiter gu ben
geinben iiberliefert? SBorum Beraubct iJ)r un§ benn aEer Siirger=
lichen unb @etoiffen§=t5ret)]f)eiten, 'iid'^ nic^t§ me!)r foE Unfer fe^n,
nid)t mef)r auf @otte§=@rbboben ^anbeln unb toanbein biirffen
unb alfo gar nit^t leben foUen? blofe aHein toeif toir bebenden
toa§ 3U unfer ©eelen unb @emiitf)§ 9tuf)e uv^ Srieben bienlid^
fet)n mdge. SBeil toir fac^en nid)t befd)tooren toolten bie je^t bon
dufeerfter Ungetoifel^eit finb ob toir tocrben beftdnbig babet) blei-
^tv. fdnnen, unb toir follen un§ bod^ bariiber berfd^toijren. S)ife
ift ia bo(^ bie ©umma bon biefer ©oc^e, "iiOi^ ibr un§ l^ie ©ad)en
3umutf)et unb bet) SSerluft aEe§ toa§ einem in ber SSelt lieb fet)n
fan aufleget, 'i^o?^ nie fein ^ranne ja fein S^artar nod) ^iirfe biel*
toeniger eine ©briftlic^e 9^egierung in borigen 3eiten geforbert
l^ot 'iifx^ man nemlid) unter todf)renber bi^igficn ^tiege unb bor
STuSgang ber ©ac^e, einem borigen $erren abfd^todren folte.
Scruples of Conscience. 209
it through malicious unfaithfulness or wickedness. Since
you indeed know quite well that Pennsylvania was origin-
ally the property (both in regard to the land as to the right
of government) of those people who on account of scruples
of conscience have misgivings against killing other people
and who also consider very carefully before entering, in
the place of an oath, upon a course concerning which they
can not be fully assured that they can continue in the
truth and steadfast in it, and as you at the same
time know that of these people a large number are
still here and constitute a great part of the most respect-
able, the well-established, and irreproachable citizens. A
necessary question when one considers your acts and feels
how they are applied is this : — Have you in your hearts
at any time put yourself in the place of these people and
viewed and represented their matters of conscience as your
own? Or is it not shown that you consider them the most
worthless sweepings which you wish to suppress to the ut-
most and crowd out of the land? If this is not the case
why is my cousin George Kriebel imprisoned in the Easton
jail and must let himself be told that if he does not swear
the way you want him to, he can not be set free until his
own arc delivered to his enemies with abandonment of all
his property. Why do you rob us of all civil liberty and
freedom of conscience in so much that we are to hold
nothing as our own, we are not allowed to trade on God's
earth, or move about or even to live — merely because we
take into consideration what may be helpful to the rest and
peace of our souls and minds ; because we are unwilling
to take oath concerning things that are of the utmost un-
certainty whether we can remain true to the same and yet
we are to bind ourselves by oath. This is the sum of the
whole matter that you expect things of us in this respect
14
2IO The Pennsylvania-German Society.
@icf)e bid) bocf) in bcr §iftoricn boriger S^il^ert urn bit inir^t nic
feine bcrgleidien Q)cUnyfen§ JJ^QvanncQ nitflnei[en fonnen. %\i etft)Q
megen ©pionen, SSerrdtf^er ober bergleidjen 9)JaIefnctor§ zS^'mo.^
5u tl^itn notfiig gelDefert trie bn§ '4>rcnni6Ic Surer Seft 9tcte faget
toarum berlDirfelt il^r benn itiildiulbige Scute mit biefer i^rer
©Iraffen? Ober ino ift ber ber un§ joldjcr .^tirtbel mit ')Sit^i 6e=
geifjcu fan, Iq§ if)n nuftretten? ©inb tuir nid)t immer tDiUig ge»
iDefen unfere bolle ^ro^Jortion on offerttlic^cn Soften sutragen fo=
tiiel <x{% mit ©cmiffeu, nemlid) or)ne Dftiiftung gum ^obldilagen
fet)n fan? SSie fomt§ \}^\i i^r nur immer ^tnc^ subeualjmen i^a&t,
ober ba|3 mir§ unterm Si^ittel 3'inc iw Be3aI)Ien tiaben masi Don un§
geforbert roirb? ©et)b il^r ba unfcre gctreue 9{c^jrcfcntantcn?
D mcin lieBer greunb! ,^d) Bitte bid) um @otte§ miCeu &e=
bende bid) meil§ nod^ 3eit ift '^v^ magft lnof)I jeist bettden, bu bi[t
mir ein fdjoner greunb, bofe bu mit fo groBen Bragen an mid)
fommeft. 2IBer 3f6er e§ Bleibt bir fiirmaf)r nid)t auj[cn, unb ic^
irunfd)e bciner ©eelen bon .^ertsen h^"^ e§ nid)t su fpdt gefd]cf)e,
^\x tuirft t)or beme bcme mir aHe 9?e(^en[d}afft geBen miiffen einmal
tJ^euer antmorten mii[fen, oB bu Sljme o.\x6) ®ie ©einen mit Hnter=
briidung Berii^rt l^nBeft, bte uemlid^ il^re ^offnung unb 3Scrtrauen
auf ^sl)n [tefieu, bie fid) fd)euen Sf)n 3u Beleibigen, m\^ bie fid^
fiirc^ten fiir feinem SSort.
Sf)r fet)b nun ouf hQ& W\X\% SSBefen fo erpic^t, al§ toenng ber
cin^ige 'Q^\x% mare ber un» ©olbirett fonne, unb alle§ anbere
mirb mit f)od)fter ^Scroditnng ja ©traffe angefef)en. 9^un "i^w mirft
bid) bod) Q>.\\^ noc^ erinnern fonnen, ho,^ mir get)dret I>aBen, ho,^
oHeS in ber §anb be§ ^od>ften ftcl^et, unb ba|3 man fid) feinem
©c^u^ bon gantsem ^er^en folte onbertrouen, benn er fi3nne unb
folic ©djiitjen oHc bie gu i^m flicljcn, unb berlaffcn fid) nid)t auf
if)re ©tcirfe. 3SoIan mer§ nun bon .^cr^en ^reu unb ^^cblid^
mit feinem Sanbe met)nct; 3Bof)in ja moI)in unb 3u ma§ foH cin
foId)er in biefer jammerlid) Bebrangten 3eit flicfien ober ma? bor
Burden of Test Act. 211
and impose them upon us with loss of all that one holds
dear in the world, things that no tyrant, nor tartar nor turk
much less a Christian government in former times de-
manded, namely that in the midst of the hottest warfare
and before the conclusion of the matter a former lord is to
be denied under oath. Consider the history of former
times and you will not be able to show a like tyranny over
conscience. If action indeed was necessary with respect
to spies, traitors or the like malefactors as the preamble of
your Test Act declares, why do you implicate innocent
people in their punishment? Or where is he who can
justly accuse us of such things? let him step forth. Have
we not always been willing to bear our full proportion of
the public burdens as far as might be done conscientiously,
that is without preparation for manslaughter. Why is it
that you are continually speaking of fines or, that what is
demanded of us must be paid under the name fine? Are
you here our true representatives?
O my dear friend ! I beseech you for God's sake, con-
sider while it is yet time. You may indeed now think,
you are a nice friend that you come to me with such un-
civil questions. But, but you will indeed not escape, and
I heartily wish for the sake of your soul that it may not
be too late, that you will have to answer dearly before
him before whom we must all render account, whether
you have oppressed God's own who place their hope and
trust in Him, who are afraid to offend Him and who fear
his word.
You are now so passionately attached to the militia sys-
tem, as if it were the only protection that could save us
and all else is looked down upon with the highest con-
tempt and even punishment. You can doubtless still re-
call that we have heard that all things are in the hands of
212 The Petinsylvania- German Society.
9lu[tung foH cr am forberften gebroucii'en unb fid) brein einfleiben
obcr mie i^\xi cr am Beften cjcrctrcn.
2)cein licBer greunb! ©telte bir§ bocf) einmol erne btertel
©tunbe aI[o bor; Sii fal^eft einem in jeincm berborgenen 2BindfeI
liegen bor fcinem ©ott mit T^eiffen 2;i)rancn fein imb jeine§ 2SoI(ie§
(Siinben ben grofjert ^errfc^er beid^ten uub befennen unb um be^
einige§ 35crfi3I)ner§ itnb 9D^ittIer§ iDillcn bor bag Sanb um ^orm*
]f)ert3igfcit unb SSerfc^onen flefien, ja um bie ©rneuerung unb 33ef=
ferung bcr ^cr^en oEer ^ntoofmer ber and) au§ bem ©efiifjl ber
mitlcibcnbcn Siebe, ba @ott alle 2)cen[d)cn licbet, if)nen Seben unb
Cbcm gtcbct, fcinem ?ccben - 2}Zenfd)cn ba§ Seben neljmcn moltc.
Su faf)cjt abcr auf ber anbcrn ©cite cinen unferen gemo()nIid}en
9WiIi^=^itrfd)en cr fet) Officier ober ©emeiner in jcincr orbitiaircn
^pofitur mic bic mciftcn fid) auf3icf)en unb feine 3[)?ilitarifd]en (3e»
fd)dfte au§rid)tcn, mie meit unfere 9JJiIi^cn rcid)en; 'i^Oi modjtc i^
benn gerne bcincg ©cmiffenS urtljeil I^oren, mcldjeg bon bicfen
bet)bcn bcr bcfte SanbeS - ^efd)u^er fet)? %6) urtl^eile jener tf)ut fo
bid 3um roabrcn ®c^ut3 al§ bon bicfen cine ganlic 53ntattii)n nic^t
ausridjtet, unb mcr tccife ob bic§ nidjt onflopfet bofe bu mir fd)ier
ted^t gcben foltcft? 'Wxiii mir ift§ al§ mcnn id) bir fagen borffte
ol^ne ^^5^ bu gar bid an ber SBaljrfjcit smcifdteft foId)cr S(rt San=
be^^befd)it^er gicbt§ nod) in unfcrm armen ^^ennft)Ibanien bie mit
il)rcm ej:crciercn 3)nar fein SBcfcn nod) Sluffd^eng mad)cn bie aber
eigentlid) bet ^odjfte in feiner JRoIIe \)^i unb i^m moIbe!annt finb,
baj5 fie 3U fcinem ^ccrlager geI)oren, ber sal^Ict ilf)re ^f)rdnen unb
faffet fie in fein ©ad.
£) I^iite bid)i mein lieber ©ebaftian, Ijiitc bid), \i<x^ bu fcinem
bon bicfen fianbe§=3Satern unb ©treittern be§ ^crren einige^ ScQb
gufiigeft, mic id) Iet)ber 3?ermutf)e "i^o^^ mit ctlid)en euret Ici3t]^cri=
ger 3Icten gcfd)cf)cn ift^ met gegen fie angcf)et r)at§ mit il)ren §crrcn
3u lf)un. Senn ic^ mufe mein 3SermutI)en nid)t betl^alten 'i^o!^ nem»
ltd) bicfer 35ortreffIid)cn 3(rt Scute, mclir auf bcr ©cite 3U finbcn
finb bie cure ?fctcn unb ©traffen bdegen, mcber auf ber ©cite fo
Objections to Military Service. 213
the Highest and that one ought to entrust himself wholly
into His care, since he can and will protect all who flee to
him and do not depend on their own strength.
Now then, whoever holds true and honest intentions con-
cerning his country, whither, yea, whither, and to what
shall such a one flee in the present pitiable, distressful
times or with what armor shall he shield or clothe himself
or what is the best way of "exercising" for him? My
dear friend, imagine for a quarter of an hour the mat-
ter in this way ; you see one lying in his secret chamber
before his God with hot tears confessing and acknowl-
edging the sins of himself and his people to the great
ruler and pleading for mercy and forbearance in behalf of
his land through the only atoner and mediator, yea, for
the renewal and betterment of the hearts of all inhabi-
tants and who out of the feelings of compassionate love
because ? God loves all men and gives them life and
breath, would not take the life of any fellowman. On the
other side you see one of our ordinary militia fellows, be
he officer or private, in his ordinary posture as the most of
them pose and performing his military services as far as
our militia reach. I should like to hear the judgment of
your conscience which of the two is the best protector of
his country? I judge the former does more for true pro-
tection than a whole battalion of the latter can accomplish
and who knows but that this appeals to you that you must
admit that I am right. And I feel that I may say to you
without your seriously doubting the truth of it that of this
class of defenders of the country some are still to be found
in our poor Pennsylvania who indeed make no ado or sensa-
tion with their '* exercising" but whom the highest has in
books and who are well-known as belonging to his army,
who also counts their tears and puts them into his bottle.
214 "^^^^ Pennsylvania- German Society.
ber Srommct folgcn. ^dj fage mefir, bnBet) it^ ben Ic-^tern i'^ren
9fntf)C!l nid)t abftrcidie. ^^d) tniH nur fagcn ein tDQlirer 9tcprcfen=
tant beS SonbeS I)at fid) Don @ott imb ©etDtffenS ja S^ei^t imb
58iIIigfeit icegen berer (SiniDol^'ier bie @etDiffen§l^Qrbe in oHerlet)
Si^fjfil'IWifcitcn nid)t eingefiGn jo treu unb forgfaltig ansunefimen
fotool qR^ berer anbern ; unb bie @eh3ijfen§=3ret)]^eit tft i^nen and)
burd) offentlid^e 9lcta unb ^acta fo 6igentl)umlid), bo^ fie il^nen
nid)t fan enttoenbt merben o!f)ne ben fd^nobeften SiauB 3u Begefien.
©ine fretimillige 3}ZiIi^ laffe id^ in ifirent geftorigen SSerti^e/
al§ Qurf) bon Seuten beren STnliegen ge]^i3ret cfttmtrt unb reprc=
fcnttrt 3u toerben, oBer bo§ Bifel^erige BetreiBert be§ 2)^ili^ 2Befen§
ift ret)ber mefir eine DueHe unberfonlic^en ^affe§, 9^et)be§ unb
fd)dbrid)er uncinigfeit getoefen toeber ho!^ e§ unfere llmftanbe ge*
Beffert ficitte, unb \)Qii sugleid^ hoA Canb in gar llngel^eure ©d)ul=
'b'iXK gereumet; ja lt)ie id^' finbe fo ift e§ bie SSerl^wberung h<:x^ eine
ftef)enbe Slrmee nid^t i^inldnglidfi ^oX mogen suftanbe geBrad^t iner^
ben fonnen. SSobon ein jeber SSerniinftiger bon Slnfang leid^t f)at
fe^ien fonnen, "bo^^ too ^tieg gefiifiret toerben mufe, fo fan nur
buret) biefe nid)t aBer bnrd£) bie W\\\% t'cmvA naml^affte§ au§ge=
fiif)ret toerben, unb bo l^iitten aud^ alle 6intDoI)ner $iiBfd^ gleii^
5Int]^ieiI unb ol^ue borrourff tragen fonnen. StBer hxx^ innerlid^e
SSerberBen unter un§ felBft folte un§ freffen. S)a ift biefe§ ein ge=
fd)ifft ^nftrument haivi. 2)a nimmt man einem mit ^ro^ unb
Oeroalt £25 fammt Unf often fo biel al§ man tnill unb gieBtS ©i=
3tem ber bor 8 2Boc£)!en SDienft annel^men toiH unb gieBt il^m nod^
£5 Bet)fcit§. 2So tnerben nun bie 3:!]5oren gu finben feljn bie fiir
20 Xfjaler auf 3 ^al^r S)ienft nel^men hxa einem Bei^ fold^em 2>^ili^
BetreiBen in einem Sat)r £150 merben fonnen? SBenn fold^ Sing
bem Sdnbe nid)t 9Jutn Bringet, fo mdfe id) nid^t toaS e§ nid^t er«
Irngen fonte. SrHcin biefe 3:;reiBer berlaffcn fid^ barauf ho^^ bie
guten Seutc nid)t toiebcr fed)ten toerben unb faf)ren f)odE) E)er. SCBer
ber ^od^fte mirb fie fd)on miffen 3u finben.
2Son ber 3^cft=9lctc toeifetS nun f)ie bie ©rfal^rung unb h^x^ @e«
Scruples of Conscience. 215
O, guard yourself, my dear Sebastian, guard yourself
that you may not cause any sorrow to any of these fathers
of the land and warriors of the Lord as I, alas, surmise has
happened through several of your recent acts — whoever
assails them must reckon with their Lord. For I must
not withhold my suspicion, namely, that of this excellent
class of people more are to be found on the side of those
who condemn your acts than on the side of those who
follow the drum. I say more in order that I may not de-
prive the latter of their share. I will merely say that a
true representative of the land must espouse before God
and conscience, yea for the sake of right and propriety
the cause of those inhabitants who on account of scruples
of conscience do not enter into all the activities as honestly
and carefully as that of the others, and freedom of con-
science is theirs so specifically by public acts and agree-
ments that they can not be deprived of it without the most
iniquitous robbery.
To a voluntary militia I will concede its proper value as
being also of people whose solicitude deserves to be es-
teemed and represented. The management of the militia
hitherto prevailing has, alas, been a source of irreconcila-
ble hatred, envy and injurious discord much more than a
cause of improvement of our condition and at the same
time has cast the land into enormous debts and as I learn
it has been the hindrance that a standing army could not
be adequately established. Any person of reason could
easily foresee from the beginning that where war must be
carried on, telling work can only be accomplished by these
but not through the militia and here happily all citizens
could without offence have taken part. But internal de-
struction amongst ourselves was to devour us and this has
become a fitting instrument thereto. Twenty-five pounds
2i6 The Pennsylvania- German Society.
flip ha^ bobiircf) QUer Sofei^eit, grebel, 9?quB unb 2)?utlf)miIIen
S:f)iir unb %^ox ongeln toeit aufgeti^an tft, foldjcn on ben ftillen
itnfdf)ulbigen geh)iffeTif)afften Seitten oI)ne ©d£)eu unb ©d^nm in
biefem unferm 2Bertf)cn Sonbe onSsnuben, [a etltd)e ber S^orfte^ier
ber ©efe^en laben bie i]^re§ gletd)en ®inne§ sum Xtnrecf)t finb tool
offentlirf) hain ein, @ott ©rbarme c§ unb ©teiire bod] ben 5re=
bel! ©oU nidjt bie Obrigfeit @otte§ ©tott f)ie 33erlretten ber on
ber Xugenb einen SBoIgefoHeTt unb on aCer llntugenb cinen ©reuel
f)Qt? ^a ift fie nic^t sum <&d)u^ ber grommen unb gur ©traffe
ber 93i3fen eingefe^t? ®oId]e§ toirb er bereinft in oiler ©trenge
bon iS^ren ©eelen forbern, ber ba oiler 28elt 9vid)tcr ijt in @cred)=
ligfcit.
^'eine ?^^rcc^oIbcr finb toir nic^t melir; giir feine 3eugen Iof=
fen fie un§ nid)t melir gelten; bon unferm Sonbe foHen toir nid)t
fc^reiteii bi§ man un§ jum ^oloc ober in bie 2BiIbe ©ee joget; ©in
jeber mog un§ fc^Iogen, geiffein, berliol^nen, troctiren toie ber
©oton e§ il^m eingeben fan fo finben inir bet) je^iger Dbrigfeit
feine $iilffe nod) ©d^u^ onberS oI§ bofe fie un§ in fid)ere§ @e=
fongnife ftefft bofelbft gu berfdjmod^ten. Unb bo§ offeS borum
bofe toir burd)' einen offentlic^en 6t)b, ober on ©t)be§ ©tott boS
nid)t berf^rec^en ober befi^roeren tooHen, n)o§ rt)ir nid^t toiffen fon=
nen ob tnirS moglid) toerben I^olten fonnen, unb olfo of)ne (Setoif^
fen§ ^efleffung nic^t gefd^elien fan.
D iiberbende bod) biefe ©ad)en unb merde um ©otteS toilteTi
ft)a§ il)r gemadjt l^obt, unh onberts el^e bie ^anb be§ ^od^ften eudf)
erf)ofd)et unb oI)ne ©d^eiien brein fd)Iogen i'i)ui. Ob id] nun gleic^
um ha^ meinige fame fo molte id) bod) nidjt um 10 beiner foftbaren
.©ftoten meine ^anb in biefen ungered)ten ^onbeln fioben. ^d)
gel)e 99^orgen nod) ^?^ilnbcl))f)ic um 3U felieit ob biefen Unrotl)
bon bort ou§ nidjt fan (Sinljalt gefc^eljen, benn fo fonnen mir nidjt
leben. ^nstoifd^en l^a^Q ic^i bicf) nod) einft fold) geftolt erinnern
ftioGen benfeft bit id) more in ettoo unredfjt bron, fo meife mid) bocf)
aud) in freunbfc^offt be§ beffern on, id^ merbe e§ in aCer fiiebe on*
THE PENNSYLVANIA-GERHA/N SOCIETY.
QROUr OF SCHWE/St^FELDER ^^OAlOGErs ARIA/N5.
SAMUEL YEAKEL.
1798-1887.
GEORGE ANDERS.
1798-1890.
MRS. SARAH ALTHOUSE.
1811-1903.
MRS REGINA NEWMAN,
1798-1889.
DAVID HEEBNER.
1810-1890.
GEORGE SCHULTZ.
1801-1896.
MRS. CHRISTINA KRAUSS.
1787-1877
MRS. SUSANNA STAHL.
1807-1899
SAMUEL KRAUSS.
1807.
JOHN KRAUSS.
1813-1903.
CHRISTOPHER YEAKEL.
1784-1874.
Concerning the Test Act. 217
with expenses are by force and violence taken from one
and given to another who will accept eight weeks' service
with an additional bounty of five pounds. Where may
the fools be found who would accept twenty dollars on three
years' service when by such military economy £150 may
be had in a year? If such things will not bring ruin to
our country, I do not know what it may not endure. These
inciters count on it that the good people of the land will
not fight against them, but the Highest will know how to
punish them.
Concerning the Test Act, experience and sentiment show
that by it door and gate are opened wide to all manner of
vanity, robbery, iniquity and mischief to carry out the same
on quiet, innocent, conscientious people without fear or
shame in this our worthy land, yea, several of the execu-
tives of the laws publicly encourage in such conduct those
who with them are equally inclined to wrong-doing. May
God have mercy and restrain the iniquity. Shall not the
government here take the place of God to whom virtue is
well-pleasing and all vice an abomination. Yea, is it not
established to protect the good and to punish the evil? For
this their souls will be called to account at the great day in
all strictness by him who is the judge of the whole world in
righteousness.
We are freeholders no more ; as witnesses we are ac-
cepted no more ; we are not to step from our own land lest
we be driven to Howe or into the wild sea ; Every one may
beat, scourge, deride, abuse us as Satan can inspire him
and we shall receive from the present government no help
nor protection other than that we are placed in secure im-
prisonment there to languish. And all this because we
will not by public oath or its substitute promise or vow that
which we do not know whether we are able to fulfill and
2l8
The Pennsylvania-German Society.
nefime'n, ber irf) nod) berl^arre, bein SieBe fc^ulbiger ^^^eunb unb
tDoImunfdjer. ^crcforb b. 12. 5fug. 1777.
^. ©. SSenn bit gerne h)tl[t fo fenbe mir mit bem VleBer^
bringer biefe^ ^nlJtb 9!Jfef(^ter meinc glDei Sud)Ietn toieber bie icf)
bir einiTiQl SeF)iien§ SBeife Brod^te; ba toir notft frct)e Seute h)a=
ren; STBer nod) ben jefeigen 9?ec^ten borff id) bir fie nid)t it)ieber»
forbern. ©et) Don mir famt beinem SBeibe fier^Iidi gegriifjet
Concerning the Test Act. iic^
hence can not be done without pollution of conscience.
O, consider these things and for God's sake reflect what
you have done and change it before the hand of the Highest
overtakes you and fearlessly punishes you. Were I even
to lose my own, I would not for ten such rich estates as
yours be partaker in these unrighteous actions. To-mor-
row I shall go to Philadelphia to see whether from that
quarter restraint of this iniquity may be had for thus we
can not live. In the meantime I wished in this way to call
your attention to these things. If you think I have erred
in any respect in friendliness show me what is better and
I shall accept it in love.
I remain
your friend and well wisher
Chr. Schultz.
Hereford, Aug. 12, 1777.
P. S. If it be agreeable to you, send with the messenger
who delivers this, David Meschter, my two books again
which I brought you at one time by way of a loan when
we were still free people, but according to present rights I
may not ask them again of you. Hearty greetings to you
and your wife. Vale.
25on bcr 33efrn.3ung, fo bie .<?>«"i3=2Sater notl^ig ac^ten, nn bte-
jenige gu t^itn, fo bie Slrouungen itnter iin§ begel^ren geleiftet gu
rjaben.
2)er ^crr loffe e§ il^m toofirgefallen, unb 311 feiner e^r gerei*
D^odibem iinfcre 33orfQr)ren unb ©Itcrn, fo ©d)lDenc!feIber ge=
natmt in 2^eutfd)Innb, firf) mit feiner ^ortfiet) in ber Se^re Tjaben
fiinnen bergleic^en nocf) bereinigen, unb olfo tuegen berfelbigen
bieles ItngemadE) erieiben itnb erbulben miiffcn, bie Qei)t and) nid^t
offentlid) t^fi^Gen biirfften, unb i^nen enblid) gar fein 3ufIud)t=Drt
mefir gugelaffen murbe. ©o entfc^Ioffen fie fid), Ijicrein nad]
^ennfQlbanien (auf S^odirid^t ber @etoiffen§=Srei)f)eit QlII)icr) gu
ge()en, toeldjeS fie 3lnno 1734 get^an. Unb toeilen bie Sel^re baju
fie fid), unb and} mir un§ nod), Befennen, boS ein^ige $auBt=©tude
tft, tuas un§ bon anbem SSoIdern unterfd)eibet, unb olfo un§ f)ie=
mit 3U einem Befonbern (ober bon onbern abgefc^iebenem) 35oIde
mad)t: ©o gebiif^retS un§ ha^ toir $aufe=9Sdter, je^^unb no(^ (toie
bomaliB unfere 3Sorfaf)ren) un§ Bet) alien angelegentlic^en S5orfaI=
len (alfo and) Bet)m SSorfoII bet S^rouung) bie Sef)r niemaf)Ig foI=
ten an§> unferm ^QuBt=®emer(fe fommen loffen. 1. Urn biefer
Bifel)er nod) fo oblen unb gur Se]^r=UeBung bienenben @etoiffen§="
5ret)f)dt megen, nad^ h)eld)er irir aud) Bered^tigt finb,^ bie ef)e-33oII«
3iel)ung unter un§ felBft 3U tl)un. 2. Um @otte§ @f)re toillen, bie
burd) reine Sel^r foU geforbert merben. 3. Um unferer ©rBou*
ung. 4. Um biefelBe Bet) unfern 9'Jad)!ommen Qufred)t gu erfiol'
ten, als quc^ i!)nen 3u einem guten @fem:peL Um 5 ouc^ um @ot=
te§ tocgen, ha er tool ein foId)e§ tion un§ ertoarten mag, ba^ toir
bie Sef)re gemeinfdjofftl. qI§ oud) bafjeim fiir fid) fleiffig iibten unb
bomit bor jebermanniglid) Bemeifen, ha"^ e§ un§ Qud^ toaB fonber-
( 220 )
APPENDIX B.
Marriage Contract, October 1779. (See page 73.)
(Translation). Account and statement of the examina-
tion which the housefathers regard necessary to be held of
those who make request to have the marriage ceremony
performed among us.
May it be well-pleasing to the Lord and redound to his
honor.
Our forefathers and parents in Germany called Schwenk-
felders could reconcile and unite themselves in doctrine
with no party and in consequence had with respect to the
same to endure and suffer much inconvenience, could not
publicly foster their doctrines and finally were even not
allowed a place of refuge. They, therefore, resolved (on
hearing of freedom of conscience here) to migrate to
Pennsylvania which they did in the year 1734. And since
the doctrine which they confessed as we yet do is the only
principal article which differentiates us from other people
and thus makes us a people, distinct or separate from
others, it is becoming that we housefathers even now yet
(as our forefathers then) should in all important events (as
also in the case of marriage) permit doctrine at no time to
cease to be our distinguishing mark.
1. On account of the liberty of conscience hitherto pre-
vailing, so precious and serviceable to the culture of doc-
trine, according to which we are also permitted to perform
the marriage ceremony among ourselves.
2. On account of the glory of God which is to be ad-
vanced by pure doctrine.
3. On account of our own edification.
( 221 )
222 The Pennsylvania- German Society.
bares imb angelegene^ fet), betenttoegen bon anbern ^Koldern un=
terfc^ieben 311 fcrjn. Safier mart fid) Uetpflirfitet BefurtbeTi, imb
norf) befinbet, bieienigen fo bie framing Bet) un§ begefirt geleiftet
5u f)Q&en, itnb fernerl)in bege^jren mi3d)ten, [ie nid)t fo |3latt, ab3u=
toeifen, urn fie aud) ()iemit nid)t bon ber SeT)re meg gu lenfen, nod^
un§ felbft fdjamlic^ bor @ott imb 2)?enfd)en baraufteHen, qI» nid)t
ac^tertbe ouf Sef)re iinb sufammen bieneu bal)er r)Qben iDtr e§ fUr
notbig gead)tet, baf3 mir fie in ^iirtse, auf folgenbe jtoet) gragen
erfud)ten nnb anf^ ©emerde ber Sefir leitetett, nnb gtoar t)orne{)m=
lid) ben Srdutigom tuie folgt. 1. £)b er fid) ouc^ mol bebad)t, ge-
^riifft nnb unterfnd)ct babe, bofs c§ if)m nm @otte§ Gbre intb ber
eigeneit §et)I§ megen nm nnfete Sebre i\\ tbnn fet) (bie ibni bod)
nnn nidbt unbefonnt fet)n merbe) nnb '^q5^ er foldbe Qn§ eigenem
unterfnd)cn nnb $8egriffe fitr rid)tig bnlte, nnb folglid) au§ fret)em
SBiKen, nnb nngestonngenem (Semittbe fid) an ford)e anfd)Iief3en
nnb snftimmen fbnne, fo "i^xx"^ c^ fief)/ f oi^ fid) fefbft nnb bie ©einen
berfelben nadj @otte§ berle^en in§ fiinfftige trenlid) balten unb
biefelbe mit fammt ben anbern tootle I)elffen ^flegcn nnb unter=
ftii^cn? Itnb ob feine berlobte ond) eigentlid) eineg fold)en SBiEe-nS
feo?
Itnb roeil nad) ben Sanbe§=@efeten, einc borgefejste 'i^erfon,
bie 2:rdnnngen berridbten mufe, unb toir aber feine boben; Ob er 2
fid) and^ jn bem entfd)Iieffen fbnte, toenn funfftig bin, ein nnb anbe-
rer, ondb- in bergleicben Stngelegenbeiten toie er gegentodrtig, inbd)te
fommen nnb ein fold)e§ unter nn§ nnb bon nn§, begebrte ibm ge=
meinfd)afftlid) mit ben anbern tooHe fud)en bnrd) sn b^Iffen, nnb
einen ^aufe=2Sater lielffen anftimmen, bem e§ iibergeben toiirbe,
bie S^rauung gu ik)VCS\R
SBenn benn einfdltig nnb trenlic^ anf bicfe stoet) gragen ge«
toilliget nnb sngeftimmet toorben, fo btit man§ fiir biHig geod)tet,
einem foId£)en gu toillfabren, babet) man \i<^^^ befte gcboffet, inbem
man niemanben in§ ^erl^e febcn fan. ^icranf \)oX man nod) fitr
niilslid) gebalten ibnen anjuratben (toie and) bon 5tlter§ '\)tx. bet)m
Marriage Contract. 223
4. To maintain the same among our posterity and to
give them a good example.
5. For God's sake also who may indeed expect of us
that we shall both jointly and also privately at home culti-
vate the same and thus show before every one that it is to
us a serious and notable matter to be in this regard a
people separate from others.
Wherefore, we have found ourselves obligated both in
the past and the present with regard to those who desire to
have the marriage ceremony performed among us, and in
the future may desire, not to turn these so flatly aside and
thus direct them away from the doctrine and also show
ourselves to our shame before God and man as not regard-
ing our doctrine and not working together.
We have, therefore, regarded it necessary by the fol-
lowing two questions to appeal to them and in particular
to the groom and direct their attention to doctrine as a dis-
tinguishing mark. i. Whether he had carefully reflected,
weighed and examined himself that he earnestly took to
heart the glory of God, his own salvation and our own doc-
trine (that would indeed not be unknown to him) and that
as a result of his own investigation and understanding he
regards the same as correct and hence of his free will and
unconstrained mind can attach himself and give assent to
the same so that he for himself and his own by God's grace
will in the future help to cultivate and support the same?
And whether his betrothed for herself also gives assent to
the same?
And since by the laws of the country an appointed per-
son must perform the ceremony and we have none. 2. If
in the future some one or other under circumstances simi-
lar to his own should come and request the same of and by
us whether he could assent to this, that he would in com-
224
The Pennsylvania- German Society.
©f)riften=2SoMe gefd)er)eTi) bofe Me Srout'Seute, bon bem ber fie
trauen folte, fid^ borljero nod) t)on i^m nu§ ©l)rtftli(^er Sefir lijjen
Befragen imb imterriditen. 3" h)el(^em, [o Btfe!)€r nad) oBigem
^nnlialt eingetotlliget avtd^i r)ier5u, role Billid), oHe berftanben
l^nBen. SSeld^e oBet Bifefier ber ^flegung b'er Se^r Tiid)t Bet)ge'
tr)o5nt, itnb gleiditool foldien Sien[t su leiftcn bon un§ Begel^ret,
bo f)QBen fid) bie $aufe=3Sater, ben SBrautigom tt)Q§ mel^r gu Befra»
gen bert)flic^tet Befnnben um 3U erfal^ren trie e§ um feme Stnge*
legenl^eit 3ur Se^ir fteBet. SBer fid) nun aBer Bet) feiner Beborfte*
I)enben ^rauung iw oBiger 93efragung nid)t berfte^ien fan, ho, fon*
nen tt)ir itn§ and) nod) SQnbe§=@efe^en nnb (£r)nftli(^er SSerfoffung
nid)t Befugt oditen un§ mit if)m 3U fold^em tric^tigen offentIid)en
§anbel einsulaffen.
(^oId)e§ Beseugen bie ^Qn^=3}ater foluol alte alS junge, mit
if)rer eigenen §Qnb.
©firifto^fl ©d)ur^.
6f)riftop{) Sacfel.
©eorge SBigner.
Sofian Sadel.
2ReId)ior ©d^ul^.
g^riftop^ ^TiBer.
e^rifto|3^ .<0offmQn.
2)?eId)ior SlriBel, jun.
5Dabib ^xieBel.
§tBra!^am S)refd)er.
9rBrQf)(im Sadel.
SfBrol^ain SltteBel.
$Qn^ (Sf)riftobr) ^liBner.
©eorge ^rieBel.
©eorge 9lnber§,
©eorge $ei)bri(^.
(Seorge ^rieBel.
gfiriftopl) ar?efd)tcr.
3WeI(^ior ^adel.
2[6ra!)cim ©c^ul^.
a3al^er SkouS.
©eorg ^adel.
©firiftopl^er ®d)ul^, jun.
(£Q§|?er ^adel.
^acoB Scidel.
@regorin§ ©d)«I^.
9Jfattf)o§ ©erl^arbl.
^eremiaS ^adel.
STnbreag ©c^nl^.
©eorge S)refd^er.
S>abib ©d)ul^.
SJal^er ©d^nl^.
®eorge ©(^nl^.
2lnbreQ§ ^teBel.
2tBraf)Qm ^tiBel.
^eremiag ^ieBel.
efiriftopf) Sadel ^iiffer.
2)?eId)ior (©d)uBert mefer.
SfBrofiam $eirid).
Crfiriftop^ ^eifd)ter.
Sabib ©d)ul^.
Marriage Contract. 225
mon with the others befriend such a one and help to select
a housefather to whom the performance of the marriage
ceremony might be entrusted.
These two questions having been sincerely and honestly
agreed and assented to, it was deemed in place to accede
to the request of such a one in hope for the best since no
one can see into the heart. Hereupon it was also consid-
ered salutary to advice them (as was the custom among
Christian people in earlier times) that those engaged to be
married should beforehand be catechized and instructed by
the one who was to marry them. To the foregoing hith
erto approved as given above all have appropriately given
assent. In case of those who did not hitherto support our
doctrines and who yet made request to have such service
rendered by us, the housefathers found themselves under
obligation to question the groom somewhat more fully to
determine how much he was concerned about our doc-
trine. If anyone can, however, not consent to the above
questions in the matter of his approaching marriage we can
not consider ourselves authorized by the laws of the Land
and Christian organization to enter upon such an important
public act with him.
The housefathers both old and young bear testimony to
the above in their own handwriting.
IS
INDEX.
A CT, the Test, 154-156, 207-219.
^ Allegiance to Penn'a, Pledge
of, 35, 140.
Althouse, Daniel, 48.
Altona, 31, 32.
Amsterdam, 25, 32.
Anders, Abraham, 49.
Anders, EUwood, 49.
Anders, George (i), 128.
Anders, George (2), 48, 128, 129,
158, 224.
Andrew, Saint, the ship, 32, 33, 103.
Anhalt-Cothen, 30.
Anspach, F. R., 200.
Antes, Henry, 43, 109, no, 112, 114.
Armenruh, 20.
Augsburg, 5.
Augsburg Confession, 17.
Austerity, 31, 56.
Atlantic Ocean, 33, 34.
BAPTISM, II, 28, 118.
Baus, Christopher, 103, 105.
Bechtel, John, 109.
Becker, Jost, 109.
Benezet, Anthony, 190.
Benezet, John, 44.
Benzel, George, 109.
Berthelsdorf, 26-28, 31, 103.
Bertolet, John, 109.
Beyer, Abraham, 43, 172.
Beyer, Andrew, 49, 172.
Bibighaus, 173.
Bible, 9.
Bibliography, 183-202.
Boehme, Jacob, 57, 185.
Bohler, Peter, in.
Bonisch, George, 40, 103-106, 112.
Bohemia, 2, 17.
Books, (see Literature).
Bossens, William, 109.
Brandenburg, 29.
Brethren of the Skippack, Associa-
ated, 42, 57, 109, no, 112.
Brey, Abraham, 47.
(227)
Bryan, George, 157.
Bugenhagen, 3.
Business, Church, Method of con-
ducting, 94.
Byuschanse Brothers, 32, 33.
pALVERT, George, 37.
^ Carl of Miinsterberg, 2.
Cassel, Abraham H., 158.
Cassel, David M., 48.
Catechism, (see Religious Instruc-
tion).
Catholic (see Jesuit Mission), i, 21,
23-
Charity Fund, 33, 88, loi, 171.
Charles VI., 21, 23, 24, 38.
Charlotte, Queen of England, 190.
Children, Instruction of, (see Educa-
tion).
Children, Consecration of, 161.
Christian Endeavor Societies, 102.
Church, 10, 81.
Citizens, Rights and Duties of, 139,
172.
Clothing, Regulations concerning,
95, 172.
Community, Efforts to establish a
Schwenkfelder, 30, 40.
Conestoga, 105, 107.
Cologne, I.
Conferences, General, 94, 95.
Conference of 1762, 64.
Constitution of 1782.
Adoption of, 71-79.
Life under, 80-102.
Editions of, 80.
Conversion, 3, 8, lo.
Cranz, 104.
Crautwald, 4.
Cressman, Frederick, 45.
DAVIS, John, 129
DeBenneville, 52.
Depreciation of Money, 131.
Deputies to Vienna, 82-84.
228
Index.
Derstine, Henry, 48.
Diaconate, The, 86, 87.
Dippel, 130.
Discipline, 92.
Doctrine, 7, 72, 113, 119, 130, 183,
185, 221.
Doerbaum, John, 129.
Dorn, Melchoir, 25.
Dotterer, Henry S., 192.
Dresden, 29, 31.
Dresher, Abraham, 222.
Dresher, Christopher, 45, 48, 144.
Dresher George (i), 38, 42.
Dresher, George (2), 222.
Dunkers, 150.
PCKSTEIN, John, 106, no, 113.
^ Edelman, 130.
Education, Religious, 18, 58, 6r, 64,
66, 73. 76, 81, 85, 91, 95, 98, 102,
113, 121, 123, 134, 137, 162-167,
171-179, 187, 188.
Education, Secular, 120-138, 162.
Elbe River, 32.
Eschenbach, in.
Eucharist, (see Lord's Supper).
Evans, Cadwallader, 41.
PAITH, 10.
^ Falckner Swamp, 41, 42, 107,
114, 143, 156.
Farm Life, 174-176.
Fauth, John Jacob, 42.
Ferdinand, King, 4.
Fetterman, Leon. 47.
Flinn, Edmund, 88.
Fogelsville, 42.
Forbearance, 13.
Forgiveness, 9.
Formula of Government, 80.
Frankfurt, I.
Frederick Augustus I, 26.
Frederick Augustus II, 26.
Frederick the Great, 25, 53.
Frederick township, 109.
Frell, George, 194.
Freed, William, 49.
Frey, Andreas, 109.
Frey, Henry, 109.
Frey, William, 109.
Fresenius, 31, 108.
Friedersdorf, 25.
Friedrich II., 2-4.
Friendly Association, 144-148.
Friends, 36, 150, (see Friendly Asso-
ciation. Pemberton).
Funeral Customs, 180-182.
p EDACHTNISS-TAG (see Me-
^ morial Day).
Georgia, 30, 104, 106, 114.
Gerhard, John, 48.
Gerhard, Matthias, 222.
Germantown, 109.
Glatz, 17.
Gmelen, Matthias, 109.
Gorlitz, 25, 26, 199.
Goshenhoppen, 40, 62, 141.
Graeme, Thomas, 140.
Gwynedd, 56.
UAAG, Andrew, 128.
^^ Haagen, Jacob, 190.
Haarlem, 32, 33.
Hanisch, 29.
Halteman, John, 48.
Hamburg, 29, 31.
Hamilton Tract, 45.
Hanover, Upper, 56.
Harpersdorf 20, 186, 192.
Hartranft, Chester D., 16, 47, 202.
Hartranft, Tobias, 38, 204.
Hausvater, 62, 63, 66, 94.
Heckler, Israel, 48.
Heebner, Balzer, 173.
Heebner, Christopher, 45, 4c.
Heebner, David, 42, 45, 49, 71.
Heebner, George, 43, 45, 48, 114,
148,
Heebner, Hans, 43.
Heebner, Hans Christopher, 49, 68,
128, 222.
Heebner, H. H., 49.
Heebner, Jacob, 40.
Heebner, Dr. Melchior, 39, 42, 43,
57-
Heebner, Wayne, 49.
Heintze Correspondence, 45, 68, 184,
191.
Hereford, 143.
Herrnhut, 25, 26.
Heydrick, Abraham, 48, 158, 200,
224.
Heydrick, Balzer, 42, 158.
Heydrick, Casper, 41.
Index.
229
Heydrick, Hon. Christopher, 23
200.
Heydrick, George, 41, 48, 128, 158,
224.
Heydrick, Mrs. George, 162.
Hiestand, Nathaniel, 47.
Hiller, Michael, 18, 178.
Hockenau, 20.
Hofel, 20.
Hoffman, Balzer, 20, 22, 23, 24, 31,
38, 40, 41, 56, 58, 62, 63, 68, 69.
71, Ii6, 120, 165, 178, 188, 195, 196.
Hoffman, Christopher (i), 22.
Hoffman, Christopher (2), 48, 68,
128, 131, 172, 186, 193, 198, 222.
Hoffman, George, 41.
Hoffman, Ursula, 38.
Hoffrichter, Balzer, 22.
Hohburg, 178, 194.
Holland, 17.
Holstein, Henry, 109.
Homelife, 170.
Hosensack Academy, 86, 134-136,
162, 165, 171.
Huss, I.
Hymn-book Published, 68.
INCORPORATION, 87.
■'• Indian Troubles, 140-148.
Isenberg, 29.
Italy, 17.
JACOB V. SALZA, 2.
J Jenkins, H. M., 201.
Jesuit Mission, 21-24, 28.
Jesus Christ, 8, 9.
John, Martin, Jr., 18.
Johnson, E. E. S., 85.
Jonas, Justus, 3.
IZADELBACH, 200,
■^ Kelpius, 191.
Kinsey, John, 140.
Kooken, John, 109.
Krauss, Balzer( i ). 42, 45, 47, 58, 131.
Krauss, Balzer (2), 224.
Krauss, Christopher, 43, 48, 68, 128,
131. 145-
Krauss, John, 135, 199.
Krauss, Levi, 42, 47.
Kriebel, Abraham (i), 48, 128, 158,
222.
Kriebel, Abraham (2), 222.
Kriebel, Abraham H., 49.
Kriebel, Abraham K., 48.
Kriebel, Allen K., 48.
Kriebel, Andrew, 222.
Kriebel, Casper, 41, 68, 115, 128,
129, 144, 145, 196.
Kriebel, Christopher f i), 38, 41.
Kriebel, Christopher (2), 48, 64, 99,
100, 128, 163, 164, 180, 193, 195,
196, 222.
Kriebel, David, 49, 222.
Kriebel, George (i), 45, 47, 68, 100,
128, 129, 131, 136, 147, 155, 156,
159, 162, 209, 224.
Kriebel, George (2), 222.
Kriebel, Isaac, 48.
Kriebel, Jeremiah, 224.
Kriebel, Melchior (i), 41, 49, 71,
105, 107, 128.
Kriebel, Melchior (2), 222.
Kriebel, O. S., 85, 138.
Kriebel, Reuben, 200.
T ADIES' Aid Societies, 102.
■'-' Landis, Elias, 48.
Langneundorf, 20.
Laubgrund, 20.
Lauterseifen, 20.
Leade, Jane, 39, 57, 185.
Leidich, John Philip, 45.
Levan, Sebastian, 155, 207.
Lewis, Peter, 48.
Liberty, 11, 14, 23, 30, 31, 55, 77,
113, 117, 148, 152, 209.
Liegnitz, i, 3, 4.
Life, Private, 20, 56, 61, 93, 97, 108,
168-182.
Literary Fund, 90.
Literature (see Board of Publica-
tion), 15, 19, 23, 29, 31, 34,37,47.
56, 65, 67, 68, 70, 73, 80, 84, 89,
90, 95. 97, 102, 133, 142, 147, 164-
166, 183-202.
Lukens, Joseph, 144.
Lukewarmness, 20, 60, 62, 63, 64,
72, 81.
Lusatia, Upper, 260.
Luther, 3, 4.
Lutherans, 4, 22.
]U"ACK,John, 144.
■'■'■'■ Mackinet, Blasius, 109.
Macungie, 42, 56, 62, 140.
230
Index.
Magdeburg, 31, 32.
Marckel, Barbara, 24.
Marriage, 62, 69, 70, 91, 167-169,
189, 219-224.
Matthews, Edward, 83.
Mechling, Samuel, 45.
Meetinghouses, 82.
Membership, 80-82, 94.
Memorial Day, 36, 62, 63, 69, 98,
148, 156.
Mennonites, 24, 29, 32.
Mentzel, George, 24.
Merkel, George, 109.
Meschter, Christopher (i), 38, 224.
Meschter, Christopher (2), 224.
Meschter, David, 42, 43, 47, 146,
219.
Meschter, Gregorius, 47.
Meschter, Melchior, 49.
Methacton, 109.
Metz, Sam, 49.
Migration, 21, 29, 34, 39.
Milan, Johannes, 21.
Ministry, 84-86, 88, loi.
Missions, 89, 102.
Molter, III.
Moravia, 17.
Moravians, (see Spangenberg, Zin-
zendorf, Nitschman, Georgia), 59.
Morris, Robert Hunter, 14S.
Moyer, Abraham, 51.
Muhlenberg, 55, 57, 191.
MAMES applied to Schwenkfeld,
Neander, 21.
Neisser, George, 106, 109.
Newman, Christopher, 45, 128, 168.
Newman, Rosina, 168.
Newman, David, 49, 128.
Newmooners, 107.
Nitschke, 47.
Nitschman, Anna, iii.
Nitschman, Bishop, 104, 105, no,
113.
Non-militants, 150, 152, 158, 160,
207-219.
Nuremberg, 5.
Nuremberg Truce of, 17.
nCCUPATIONS, 20, 27, 52, 174-
^ CEcolampadius, 4.
Oglethorpe, 104.
Oley, 107, 109, 114.
Organization, 14, 20, 55-70, 71, Si.
Orwig, W. W., 191.
pAUPANHOAL, 147.
•'- Pemberton, Israel, 147, 190.
Penn, William, 37.
Penn, Thomas, 104.
Pennypacker, Hon. S. W., 36, 185,
188.
Perkasie Manor, 41.
Perkiomen Seminary, loi, 138.
Persecution (see Jesuit Mission, Zin-
zendorf), 3, 5, 18.
Philadelphia, 36.
Pioneer life, 50-54.
Pima, 31.
Plymouth, 32.
Podiebrad, King, 2.
Poland, King of, 29.
Poor, (see Charity Fund).
Pott, William, 109.
Prayer for children, 82.
Proselytes, 82.
Prussia, King of, 29.
Publication, Board of, 89.
DAUCH, III.
•'^^ Redemptioners, 30, 37, 114, 172.
Reeser, William, 151.
Reformation by the Middle Way, 4,
6.
Reformation in Silesia, 3-5.
Regent, Carolus Xavier, 21.
Reichel, 31, 105, 108, 109, iii, 115.
Reinwald, Christopher, 42, 48.
Revolution, The American, 148-159,
207-219.
Ritter, Franz, 109.
Roberts, John, 45.
Robinson, John, 37.
Rotterdam, 32.
Rupp, I. D., 200.
C ACRAMENTS, 99.
^ Salford, 56.
Salvation, 7-9.
Sauer, Christopher, 68, 112, 194.
SchaefiFer, Pastor, 27.
Schell, Michael, 45.
Schmidt, Jost, 109.
Schraoyer, Solomon, 47.
Index.
231
Schneider, Benjamin, 173.
Schneider, Father, 141.
Schneider, Friedrich, 47, 184, 201.
Schneider, Pastor, 21.
Schools, (see Education).
Schubert, Christopher, 38, 49.
Schubert, David, 48, 49.
Schubert, Melchoir, 224.
Schultz, Abraham Ti), 48.
Schultz, Abraham (2), 172.
Schultz, Abraham (3), 224.
Schultz, Andrew, 222.
Schultz, Balzer, 131, 171, 195, 222.
Schultz, Benjamin, 198.
Schultz, Christopher (i), 29, 31, 34,
36, 39, 42, 44, 47, 65, 66, 68, 69, 72,
73, 77, 81, 99, 115, 120, 128, 129,
130, 131, 141, 144. 145. 146, 148,
149. 151, 153. 155, 168, 172, 183,
189, 194-199, 207-219, 222.
Schultz, Christopher (2), 222.
Schultz, Christopher, Jr., 86.
Schultz, Christopher K., 172.
Schultz, David (i), 39, 44, 47, 128,
144, 145. 172, 174, 192.
Schultz, David (2), 222.
Schultz, David (3), 224.
Schultz, Murder of Mrs. David, 44.
Schultz, E. H., 48.
Schultz, George (i), 40, 42, 43, 183.
Schultz, George (2), 34, 39, 40.
Schultz, George (s), 42, 43. 44i 68,
128, 145.
Schultz, George (4), 128, 145, 222.
Schultz, Gregorius, 42, 45, 48, 68,
128, 140.
Schultz, Gregory, 222.
Schultz, Horatio K., 44, 47.
Schultz, Isaac, no, 135, 140, 143,
161, 170. 173, 199.
Schultz, Jeremiah K., 44, 47.
Schultz, John, 85, 100, 135, 199.
Schultz, Joshua, 95, 185, 199, 200.
Schultz, Melchior (i), 23.
Schultz, Melchior (2), 32,45, 48.
Schultz, Melchior (3), 42, 43, 44,
47, 68, 128, 129, 145, 146, 222.
Schultz, Nathan, 47.
Schultz, Susanna, 38.
Schwedler, 25.
Schwenkfeld, 1-16, 18.
Schwenkf elders,
a Term of Reproach, 14.
Schwenkfelders,
Homes of Early, 17.
Number of, at death of Schwenk-
feld, 20.
Persecuted, 17, 18.
Form of Worship, 18.
At Opening of i8th Century, 20.
Last Professing in Silesia, 25,
Under Jesuit Mission, 21-25.
In Saxony, 26-31.
Migration to Pennsylvania, 31-34.
Founding Homes in Pennsyl-
vania, 35-54.
Declare allegiance, 35.
Picture of " Landing " suggested,
37-
a View of the Immigrants, 37-39.
Mentioned by Tourist V. Beek,
40. _
Religious condition, 1734, 55, 60.
Not Organized Prior to 1782, 71.
Relation to Doctrines of Schwenk-
feld, 80.
and Zinzendorf, 103-119.
Peaceful, 114.
Immigrants, Intelligent, 120.
and Education, 120-139.
as Citizens, 139-160.
Non -militants, 152, 153, 156, 158,
160, 207-219.
Opinion on. Expressed, 157.
and Public Office, 172.
Private Life of, 161-182.
Descendants of, scattered, 203,
204.
Secret Societies, 90.
Seibert, Henry R., 48.
Seiler, Hans Ulrich, 48, 172.
Seipt, Casper, 49, 68, 128.
Seipt, David, 40, 42, 44, 58, 196.
Separation of Church and State, 11.
Shuler, Rufus, 48.
Silesia, 4, 17.
Sin, 9.
Skippack, 109.
Smalcald, War of, 5.
Smissen, van der, 32.
Snyder, Henry, 49, 128, 168.
Snyder, Henry D., 48.
Spangenberg, 39, 59, 104-112.
Spirituality of Religion, i, 7.
Supper, the Lord's, 4, 11.
Stedman, 32, 34, 38, 103.
232
Index.
Stiefel, 109.
Stock, George Carl, 132, 171.
Strasburg, 5.
Suabia, 17
Sunday-schools (see Religious Ed-
ucation), loi, 165.
Switzerland, 17.
Synods of 1742, 112-118.
Till, William, 140.
Towamencin, 56, 130.
Tubingen, 5.
IJLM, I, 5.
ITIENNA, 22-24.
* Vienna, Bishop of, 4.
WAGNER, Abraham, 43, 53, 55,
**^ 57, 63, 109, 191, 194, 196.
Wagner, Christopher, 45, 49.
Wagner, David, 204.
Wagner, Melchior, 49, 149.
Wahn, Ed., 49.
War, the French and Indian, 141-
148.
War, the Revolutionary, 148-159.
Warmer, Andrew, 128.
Weber, Christian, 109.
Weber Christopher, 144.
Weichenhan, 18, 17S, 198, 199.
Weisenberg, 29.
Weiser, C. Z., 37, 193.
Weiser, Daniel, 185, 200,
Weiser, Conrad, 146.
Weiss, George, 28, 31, 36, 37, 39, 56,
58, 61, 69, 105, 107, 108, no, 113,
120, 186, 197.
Werner, 18, 178.
Westphalia, Treaty of, 17, 21, 23, 26.
Whitefield, no, in.
Wiegner, Abraham, 48.
Wiegner, Adam, 24, 25.
Wiegner, Christopher, 39-41, 48, 57-
59, io7-n5, 192.
Wiegner, George, 222.
Wiegner, Mrs. George, 184.
Wiegner, Melchior, 42, 43, 129, 146.
Wilkinson, Jemima, 204.
Wiegner, Rosina, 128.
Wiegner, Susanna, 38,
Williams, David, 45.
Wistar, Casper, 40, 42.
Wittenberg, 3.
Worcester, 56.
Worship, Family, 178, 179.
Public, 18, 28, 61, 66, 68, 179.
VEAKEL, Abraham (i), 42, 45.
■*• Yeakel, Abraham (2), 49, 128.
Yeakel, Abraham, 222.
Yeakel, Andrew, 135.
Yeakel, Balzer (i), 41.
Yeakel, Balzer (2), 42, 45, 140.
Yeakel, Balzer (3), 47, 128.
Yeakel, Balzer (4), 48.
Yeakel, Barbara, 47.
Yeakel, Casper (i), 42.
Yeakel, Casper (2), 222.
Yeakel, Christopher (i), 38, 43, 49,
224.
Yeakel, Christopher (2), 48, 68,
128, 129, 222.
Yeakel, Christopher (3), 135.
Yeakel Cottage, 43.
Yeakel, Daniel, 47.
Yeakel, David (i), 38, 42.
Yeakel, David (2), 135.
Yeakel, George (i), 41.
Yeakel, George (2), 47, 222.
Yeakel, Hans, 48.
Yeakel, Hans Heinrich, (or John),
42, 45, 47, 68, 128, 140.
Yeakel, Jacob, 222.
Yeakel, Jeremiah, 47, 222.
Yeakel, Jesse, 201.
Yeakel, John, 222.
Yeakel, Joseph, 47.
Yeakel, Josephus, 200.
Yeakel, Melchior, 224.
Yeakel, Regina, 38.
Yeakel, Rosina, 168.
Yeakel, Susanna, 38.
Young, Training of, see Education.
VEISBERGER, m,
" Zimmerman, John, 107.
Zinzendorf, 25-30, 39, 103-119.
Zurich, 4.
Zwingli, 4.
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